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THE 



KC»maH3BS'©» IBIlSBi: 



OR 



PRINCIPLES OF TEE CHRISTIAN RELIGION, 

AS HELD Bi 

fffie Socfett? of jFnmtrg, 

COMMONLF CALLED QUAKERS. 






BY ELI3HA BATES. 



SECOND EDITION. 



Mo\\i\tp\e&savU: 

PRINTED AND PUBLISHED BY THE AUTHOR 
1825, ♦ 



<\=> * 






District of Ohio, to wit: 

Be it remembered, that heretofore, to wit, on the twenty-fifth 
day of March, eighteen hundred and twenty -five, and in the forty-ninth 
year of American Independence, Elisha Bates, of said district deposited 
in this office the title of a book, the right whereof he claims as author in the 
words and figures following, to wit : 

"The Doctrines or Friends : or Principles of the Christian 
"Religion, as held by the Society of Friends, commonly called 
"Quakers. By Elisha Bates." 

In conformity to the act of Congress of the United States, entitled, "an act 
for the encouragement of learning, by securing the copies of maps, charts, 
and books, to the authors and proprietors of such copies, during the times 
therein mentioned :" & also of the act entitled, "an act supplementary to 
an act entitled, an act for the encouragement of learning, by securing 
the copies of maps, charts, and books to the authors and proprietors 
of such copies, during the times therein mentioned, and extending the ben- 
efits thereof to the arts of designing, engraving, and etching, historical and 
other prints." HARVEY D. EVANS, Clerk, 

=**##*## District of Ohio. 

I L.S. | J 



; 



PWEFaC¥, 



In publishing, at the present day, a treatise of 
the Doctrines of Friends, it is not intended to con- 
vey an idea, that the works of this kind, already 
extant, are not judiciously written. Nor is it intend- 
ed, by the present performance, to supercede those 
valuable writings. On the contrary, I would recom- 
mend them to more general attention than they 
now receive. Nor is it to propagate or defend new 
principles, that I have entered into the present en- 
gagement: hut 'to present, in a concise, and yet ex- 
plicit manner, an account of the acknowledged doc- 
trines of the Society. For though 1 consider the 
doctrinal works, that have been published, (with 
the consent of the Society,) are all well adapted to 
the particular views of the respective writers, and 
to the times at which they were written ; yet it may 
be noticed, that the writings of our primitive Friends 
are voluminous and scarce, while those of modern 
date do not notice many points of doctrine, which 
sometimes become interesting, from the particular 
course of religious inquiry. 

It has long been a settled sentiment in my mind, 
that a work, setting forth clearly the acknowledged 
principles of the Society, in all material points, 
without being tedious or expensive, would be useful 
both to the members of the Society itself, and to 
serious inquirers, of other religious denominations. 
With this sentiment, I cherished, for several years, 
a hope that some qualified individual would under- 
take the task. Finding, however, this hope not 
realized, and feeling, more impressively, the impor- 



IV PREFACE. 

tance of the work, the apprehension of duty, gra- 
dually, and permanently settled on my mind, to 
make the attempt. 

Though the arrangement of the subjects, and the 
manner of treating them, have been dictated by the 
views presented to my own mind, yet in the subjects 
themselves, I have endeavored to keep to the ac- 
knowledged doctrines of the Society. And in com- 
piling the following pages, I have made such ex- 
tracts, from the writings of our early Friends, as 
seemed necessary to establish the position, that they 
held the principles laid down. And in taking these 
extracts, I have consulted those parts of their writ- 
ings, in which they make a statement oiwhat theij 
believe, rather than those in which they expose the 
errors of contrary opinions. 

And here it may not be improper to remark, that 
many of the Essays which were published by the 
members of this Society, in the early periods of its 
history, were in direct and pointed controversy: 
and frequently in reply to affusions from the press, 
which have long since been consigned to merited 
oblivion. In these replies of our Friends, the object 
of the writer was frequently to expose the conse- 
quences of the opinions which they opposed. And 
as the publications thus opposed, and exposed, are 
now out of print, and generally forgotten, while the 
replies of our Friends are preserved, there is some 
possibility that their views and sentiments may not 
be gathered from such of their writings, without a 
knowledge of the causes which gave rise to them. 

This remark will not apply exclusively to the 
writings of Friends; it will hold in relation to con^ 
troversial works in general. And the more bold 
and animated the manner of the writer, the more 
occasion there will be to keep this particular dis- 
tinction in view. 



PREFACE. V 

My intention, at first, was to compile a general 
history of the Society, embracing its doctrines, and 
discipline, together with biographical notices of 
individual members — which several divisions of 
the subject, I proposed to treat of separately. The 
doctrines stood first, in my view, and having com- 
pleted these, it seemed, for different reasons, best. 
to publish this part, without waiting for the slow* 
collection of materials, and the laborious arrange- 
ment of the historical and biographical parts. These 
remaining parts of the original design, are not aban- 
doned, but whether either of them will ever be 
accomplished, remains with Him, at whose disposal 
are time, opportunity, and capacity, for every good 
word and work. 

It is perhaps one of the laws of nature, that ob- 
jects assume a degree of the shade, which belongs 
to the medium through which they are seen. And 
this is as true in the moral, as in the physical world. 
Hence, prejudice or prepossession cannot fail to cast 
a shade over any principle or performance that may 
be examined through them. But there is a princi- 
ple, (the Spirit of Truth,) which can divest the 
mind of these, and enable us to see things as they 
really are. I solicit, therefore, a calm and candid 
perusal of the "Doctrines of Friends." And over 
and above all, 1 earnestly desire an increasing pre- 
valence of the influence of that principle, which, in- 
dependent of names or denominations, infuses into 
the hearts of the children of men, the feelings of 
gratitude and love to God, and of charity and love 
to each other. ELISEA BATES. 



AT a Meeting for Sufferings of Ohio Yearly 
Meeting, held by adjournments, from the 3d of the 9th 
month, to the 13th of the same, inclusive, 1824: 

The writings of Elisha Bates, on the Doctrines of 
Friends, were examined, and approved ; and he left 
at liberty to publish them: and the clerk is directed 
to furnish him with an extract of this minute, and 
sign it on behalf of the Meeting. 

Extracted from the Minutes, by 



For the information of those not acquainted with 
the Society, the following brief explanation may 
not be altogether uninteresting: 

"In order that the Yearly Meeting with its sev- 
eral branches might be properly represented during 
the recess thereof, a meeting has-been instituted by 
the name of the "Meeting for Sufferings," which is 
to consist of twenty-six Friends appointed by the 
Yearly Meeting, and four by each Quaterly Meet- 
ing," [making forty-six in all.] "Approved minis- 
ters, and members of any other Meeting for Suffer- 
ings, — may also be permitted to attend its sittings." 
Among other important duties confided to this 
Meeting, they are "to take the oversight and in- 
spection of all writings proposed to be printed, rel- 
ative to our religious principles or testimonies; and 
to promote or suppress the same, at their discre- 
tion." Biscijjline of Ohio Yearly Meeting. 



INDEX. 



\DAM, created in the Divine Image 
1 ; his condition happy 2 ; Fall 3 ; 
this affects all men 34, 35. 

Address to the Society of Friends 
312 ; ministers 3 14 ; youth 316 ; ob- 
scure members 318. 

Apostles and Evangelists, their cred- 
ibility 154. 

Atonement 310. 

Attributes of the Deity defended 39, 
73. 

Authenticity of the Scriptures 157. 

Babylon 146. 

Baptism 222. 

Children not in the same state that 
Adam was in before the fall 6, 7 ; 
See Infants. 

Christ, the benefits ofhis coming; 0, 
10, 11, 12, 108 ; as extensive as the 
effects of the fall 34, 35 ; his Divini- 
ty 76 ; quotations from primitive 
friends 76 to 87 ; do. from Scripture 
88, 89 ; an object of worship 89, 90 ; 
Redeemer, Mediator, & Sacrifice 
91 ; pointed to by theflaw 92 ; evin- 
ced by the apostle 93 ; his exam- 
ple 102 ; Redemption by him often 
called in question 115; able to de- 
liver us 129 ; stands at the door 179 

Conclusion 309 ; apo log} r for the man- 
ner of the work 310.' 

Convictions for sin, an evidence of 
the possibility of avoiding it 74 ; 
whence they proceed 180. 

Cruelty (Note) 265. 

Dancing 266. 

Days &c. 250 ; names, origin 256. 

Death of Christ, purchased the seed 
of grace which is in all men 37, 91 ; 
foretold by the prophet 96 ; con- 
firmed by the apostles ib. ascribed 
to the love of God 97 ; greatest ev- 
idence of his love 98 ; was neces- 
sary 98, 99 : placed uslin a capaci- 
ty to be saved 101 ; no Calvinis- 
tic doctrine in this 104; not in- 
tended to perpetuate sin 1 14 ; an in- 



ducement to love, gratitude, and 
obedience 114, 115. 

Eden, garden of, 2. 

Egypt 147. 

Election and Reprobation 40 ; condi- 
tional 48 ; of the Jews 50. 

Eternal Life 67. 

Example of Jesus Christ 183. 

Fate 46. 

Fathers, testimony to Immediate 
Revelation 169. 

Females, ministry of, 205 ; proved 
from Scripture 208 ; and from rea- 
son 209. 

Fore-knowledge 70. 

Freedom of will 2, 3, 123. 

Gaming 264, 265, 266. 

God, Nature and Reason bear testi- 
mony to his being & attributes 24. 

Good will to men, an evidence of the 
universality of the love of God 73. 

Grace, afforded to all 33, 36, 121 ; its 
first operation 119 ; the spirit of re- 
conciliation 121. 

Harden, why 63. 

Hardening 57, 62, 64. 

Holiness enjoined 130. 

Holy Spirit, its influence acknow- 
ledged by different sects 177; its 
power 1 80 ; danger of mistaking it 
181, 182; its operations ib. effects 
183. 

Hunting 264. 

Immediate Revelation 160; continu- 
ed 161 ; testimony of the Prophets 
ib. of Jesus Christ 163 ; of the apos- 
tlesl66; of the Fathers 169; of the 
Reformers 171 ; of heathen philoso- 
phers 1*72. 

Immortality ofthesoul25. 

Impossibilities not required 131. 

Infants, their condition, 37. 

Influences of the Holy Spirit, Imme- 
diate Revelation 177 ; overlooked 
178. 

Instructions to the Disciples 198; 
Prophet ib. 



INDEX. 



Isaac and Ishmael 56. 
Jacob and Esau 53 to 56. 

Jerusalem, description of, ! 50 ; 

destruction of, 152. 
Judas 61. 

Justification 120, &c. 

Kingdom of heaven , how to be receiv- 
ed 117. 

Law, its types ended 223, 239 ; why 
some of these continued afterwards 
224, 246; not binding now 247; 
danger of continuing ib. 

Law of nature 297. 

Life and death set before us 33, life 
human,short, 31 ; reflections 30, 31, 
32. 

Man,his original state 2, 3 ; by nature 
far below that state 12; his condi- 
tion before the coming of Christ ib. 
gradually instructed 13 ; in the fall 
has no merit nor any thing to make 
atonement with 121. 

Meals, feelings at, 245. 

Messiah 148. 

Ministry 196; call, ib. & 200; of the 
apostles 197, 198, 201, 204; their 
instructions 198; natural and ac- 
quired abilities useful 201; the 
wicked have no part in it 202 ; cor- 
rupt m. dangers of, 212; cautions 
215 ; preparatory and other exer- 
cises of the true m. 213 ; support 
210; review 219. See Females. 

Miracles 157. 

New Dispensation, superior to the 
Law 176, 282 ; not changeable 1 79 ; 
its object 282. 

New Testament, acknowledged by 
a succession of writers 154. 

Novels 270. 

Ordain 65. 

Oaths, forbidden 273. 

Perfection and perseverance 125. 

Perseverance necessary 129. 

Pennsylvania 299. 

Pharaoh 62. 

Philosophers (heathen,) testimony 



to Immediate Revelation 172; 
against Oaths 276. 
Place of existence for the soul 26, 27. 
Plan of Divine operations 70. 
Prophecy, a character of the New 
Dispensation 175; of the ministry 
203; evidence of the authenticity 
of the Scriptures 145. 
Providence, in human affairs 284* 

298, 299, 300. 
Recreations 263. 
Redemption 9, 28 ; See Divinity of 

Christ, Justification, &c. 
Religion, its advantagesl23, 185,268 : 
general character 184 ; not gloomy 
2C8 ; revealed religion 22. 
Resurrection of the dead 25. 
Rewards and Punishments 21, 28. 
Sabbath, a type 251 ; practice of 

Friends 253 ; extracts, ib. 
Salutations, &c. 160. 
Sanctification 114. 119. 
Scriptures 1 32 ; not the only rule 133 ; 
their use acknowledged 135 ; ex- 
tracts 138 ; style 14% : evidences of 
their Divine origin 143, &c. 
Secret Will 40, 70. 
Seed promised 5 ; seed of Grace the 
purchase of Christ's death 37 ; the 
state it places us in, ib. & 122. 
Silence 118. 
Supper 242. 

Supplication, vocal 218. 
Theatre 264, 267. 

Tordadv, quotations from, 40, 41, 71. 
Transfiguration of Christ 229. 
Trinity 310. 
War 279. 

Washino- of feet 243,246. 
Watchfulness 129. 
Water a metaphor 238. 
Worship 186; various modes 187; 
rites 1 88 ; worship described by Je- 
sus Christ ib. apostles and pro- 
phets 189, silent 190, public and 
private 194, duty of, 195. 



WR&WXm 



CHAPTER I. 



drf&fual mitr present SsUtt of $$wfc 

On entering into a concise statement of the Doc- 
trines of this Society, it seems most consistent with 
the natural order of things to take, in the first place, 
a view of the original and present state of man. 

The Scriptures bear testimony, that man was 
made in the image of his Creator. "In the image of 
God created he him. Male and female created he 
them." Gen. 1. 27. In this state, which was his by 
creation, he lacked neither wisdom nor understand- 
ing. He lacked nothing that was necessary to ena- 
ble him to exercise the dominion that was given him 
in the world ; or that could perfect his happiness, or 
secure acceptance in the divine sight ; otherwise he 
could not have been in the image of God ; nor would 
it have been said that "God saw every thing that he 
had made, and behold it was very good." ib. 31. Ac- 
cordingly, we find that he had a clear sense of the 
relation in which he stood to the Almighty, was 
favored with communion with him ; and when the 
various orders of animated beings, were brought be- 
fore him, he had such a sense and understanding of 
natural things, as enabled him to give them all ap- 
propriate names. This was not acquired knowledge. 
But all these faculties and capacities, were the en- 
B 




2 THE ORIGINAL AND PRESENT 

dowments with which he was furnished, and made 
up his original characler. 

Thus constituted, our first parents were placed 
in a situation, adapted to their comfort and conve- 
nience. "The Lord God planted a garden east- 
ward in Eden - z and there he put the man whom he 
had formed." Gen. 2. 8. And though there may be 
a mystical signification in these terms, representing 
that spiritual communion and fellowship which the 
saints obtain with God, by Jesus Christ, yet we do 
not thence call in question the historical fact, that 
they were provided with a residence, in all re- 
spects, adapted to their condition. Nor do we 
doubt that when they lost their happy condition, by 
disobedience, they lost also the residence which was 
adapted only to that condition. But these truths f 
respecting the outward affairs of our prime ances- 
tors, are not so deeply interesting to us, as those 
relations in which they stood before, and after their 
transgression. And as the inspired Historian, was 
led to touch very briefly on these outward affairs, 
so we believe it is not necessary, or even safe, to 
run out into speculation concerning them. But so 
far as the Holy Scriptures record historical facts, re- 
specting the first, and all subsequent ages, those 
facts we admit as truth. 

Though man was created such a being as has 
been described, and was so eminently favored, in 
relation both to temporal & spiritual things, yet the 
sequel proved that he was placed in a state of pro- 
bation ; and that he was permitted to choose good 
or evil, according to his own free will. He receiv- 
ed a command; and the penalty of death was an- 
nexed to its violation. u In the day thou eatest 
thereof, thou shalt surelv die." Gen. 2. 17. 

As he was constituted in due rectitude of body 
and mind — as he was, in his first estate, in the di- 



STATE OF MAN, 3 

vine image, he must have had power to stand. How 
is it possible that he could have been in that image, 
if he had not power to reject evil, and to remain in 
a state of acceptance ? That he had this power, is 
evident not only from the character which is clear- 
ly given of him, but from the divine attributes them- 
selves. Therefore, as surely as we believe that 
God is merciful and just, so surely we believe that 
Adam was enabled to obev the command that was 
given him. (Vide Art. Universality of Grace,) 

In the freedom of will, with which our first parents 
were endowed, they disobeyed the divine command. 
As the divine image was the predominating part 
of the human character, in the beginning, it was 
said : "In the day thou eatest thereof thou shalt sure- 
ly die." And this sentence was accomplished, in 
the loss of all that constituted that image. 
In the loss of the divine Life, death actually passed 
upon him, in the day of his transgression. (Vide 
Barclay's Apul Prop 4, Phipps on Uaiuchap 1.) 
He became fallen, degenerate, paid dead, retaining 
nothing superior to his animal and rational facul- 
ties, and even these were depraved. 

"Adam, by his fall, lost his glory, his strength, his 
dominion, by which he could easily have withstood 
the devil, and came under great weakness, whereby 
the enemy's tentatirns had a ready access to him, 
and he became very obnoxious to fall under them. 
And so all his posterity are come under the same 
weakness and obnoxiousness to the enemy's ten- 
tations, who inrluenceth them, by entering into 
them, and powerfully inclining them to sin. And 
this malignant influence, is the seed of sin in all men, 
wherebv thev become obnoxious, by reason of the 
fall." Barclay, fol ed p. 763, 310. f hus,in the lan- 
guage of the apostle, "by one man sin entered into 
the world, and death by sin, and so death passed up- 



4 THE ORIGINAL AND PRESENT 

on all men, for that all have sinned." Nor do we 
question that the visible creation suffered some 
change, in consequence of the lapse of him, to whose 
accommodation it was so remarkably adapted. In 
the sentence pronounced upon Adam, it was said: 
"Cursed is the ground for thy sake"— "thorns also 
and thistles shall it bring forth to thee." Gen 3. 17, 
13. Thus we believe, that the whole posterity of 
Adam, is affected by his fall ; but we do not believe 
that it is with guilt, but with infirmity and a prone- 
■ness to sin. For "though we do not ascribe any 
whit of Adam's guilt to men, until they make it 
theirs, by like acts of disobedience, yet we cannot 
suppose that men, who have come of Adam natural- 
ly, can have any good thing in their nature, as be- 
longing thereto, which he, from whom they derived 
their nature, had not, himself, to communicate to 
them." 

"If then we may affirm, that Adam did not retain 
in his nature, as belonging thereto, any will or 
light, capable to give him knowledge in spiritual 
things, then neither can his posterity. For what- 
soever good any man does, it proceeds not from 
his nature, as he is man, or the son of Adam, but 
from the seed of God in him, as a new visitation 
of life, in order to bring him out of his natural con- 
dition. So that though it is in him, it is not of him.*' 
But we deny the doctrine of 'original sin ;' and can- 
not suppose that sin is imputed to infants, [till they 
actually commit it ;] for this obvious reason ; that 
"they are by nature children of wrath, who walk 
according to the prince of the power of the air, the 
spirit that now worketh in the hearts of the chil- 
dren of disobedience ;" here the apostle gives their 
evil walking, [and not any thing that had been com- 
mitted by Adam,] as the reason of their being chil- 
dren of wrath. And this is suitable to the whole 



STATE OF MAN. 



strain of the gospel, where no man is threatened or 
judged, for what iniquity he hath not actually 
wrought." {Vide Barclay* s Apol. Prop. 4.) 

Thus, we conceive it contrary to the attributes 
of the Almighty, his mercy & his justice, to charge 
any of his creatures with guilt, for offences in which 
they had no agency. It is even contrary to the 
simplest principles of right and wrong, which we 
consider binding on men ; and we dare not charge 
the Divine Character, with being thus far be- 
low that standard of justice, which is set up for 
human actions. 

Though the posterity of Adam could not be 
chargeable with guilt, on account of his transgres- 
sion, yet he being dead, as to the divine image, 
could neither renew himself up again into his for- 
mer condition, nor transmit to his posterity what he 
had not himself. Thus they became objects of 
Redeeming Love. Even those who had not sinned, 
after the similitude of Mam's transgression, stood 
in need of redemption, out of that state of utter in- 
capacity in which they were involved ; and which 
the apostle calls "death;" Rom. 5. 14. 

For this great object a remedy was provided. 
Even the sentence pronounced upon them, contain- 
ed the promise of the seed , which should bruise the 
serpent's head. Gen. 3. 15. This redeeming princi- 
ple began then to operate, not only bringing man 
out of this state of death and incapacity, but pro- 
ducing the fruits of righteousness. By this Abel 
offered a more acceptable offering than Cain. By 
this Enoch walked with God — and all the patri- 
archs and prophets were instructed in divine wis- 
dom, and finally, obtained acceptance. — For our ac- 
ceptance is not by nature, or in our natural state, 
as the posterity of the first Adam : but in, and 
through Christ, the second Adam, the Lord from 



i) THE ORIGINAL ANB PRESENT 

Heaven, who is called a "quickening spirit." 1 Cor, 
15. 45, 47. The same Apostle to the Ephesians 
says ; "And you hath he quickened, who were dead 
in trespasses k sins." And again he says ; "And 
were by nature the children of wrath even as 
others. But God, who is rich in mercy, for his 
great love wherewith he loved us, even when we 
were dead in sins, hath quickened us together with 
Christ, (by grace ye are saved ;) And hath raised 
us up together, and made us sit together in heav- 
enly places in Christ Jesus: that in the ages to 
come, he might show the exceeding riches of his 
p'race, in his kindness towards us, through Christ 
Jesus: For by grace ye are saved, through faith; 
and that not of yourselves; it is the gift of 
God, not of works, lest- anv man should boast." 
Eph, 2. I, 3, 4, 5, 6, 7, 8, 9. * 

The innocence of children is sometimes mention- 
ed, as an evidence of their being in the same condi- 
tion that Adam was in, before his fall ; and in con- 
tinuation of this idea, that passage of Scripture is 
adduced, in which it is related that: "Jesus called 
a little child unto him, and set him in the midst of 
them, and said, Verily I say unto you, except ye 
be converted, and become as little children, ye 
cannot enter into the kingdom of heaven. Who- 
soever therefore, shall humble himself as this little 
child, the same is greatest in the kingdom of heav- 
en." Matt. 18.2, 3. &c. On referring to Mark, the 
9. 33, where the same event is recorded, it appears 
that the disciples had then given way to feelings of 
ambition and contention ; "for they had disputed by 
the way, who should be greatest." To cor- 
rect their views, our Lord adopted the mode of 
reproof that has been mentioned, using those ex- 
pressions, so remarkably adapted to the feelings 
which they had just indulged, "If any man desire 



STATE OF MAN. 



to be first, the same shall be last of all, and servant 
of all" Mark, 9. 35. "Whosoever therefore shall 
humble himself as this little child, the same is great- 
est in the kingdom of heaven." Matt. 18. 4. This 
was the very thing they had been disputing amonj: 
themselves, and they were now informed that it was 
not to be expected but in humility. 

But taking the passage in its utmost latitude, 
it will go no further than to show the necessity of 
a freedom from sin, which we, who have become 
moral agents, must experience, through the opera- 
tions of Grace, producing repentance and obtaining 
forgiveness, &c. 

But innocence alone, cannot constitute the divine 
image. For as it would be highly injurious to the 
Divine Character, to assert that God is no more than 
an innocent being, so it must be evident that the 
divine image does not consist in innocence alone. 

No one will pretend that the little child, is in 
a sensible communion with God, or clearly sensible 
of his divine influence, which was the case with 
Adam. Again ; the desires of the infant, in its pur- 
est state of innocence, are directed to objects of 
sense — to the gratification of its creaturely appetites. 
But such was not the case with Adam, in his primi- 
tive state, nor is it the case with the true christian. 

And as the text does not contain any allusion 
to the primitive condition of man, so, on the most 
close examination, it cannot be made to prove that 
infants are in that condition, or that they are not, 
in common with the rest of the human family, ob- 
jects of the Redeeming Love of Jesus Christ, and 
partakers of the benefits derived from him. 

If we impartially reflect on the present condit on 
of the human race, we shall find, in the pagan 
darkness, which overspreads a large portion of the 
,world,a striking evidence that the natural state 



O THE ORIGINAL AND PRESENT 

of man, is very different from that in which Adam 
was placed, in the beginning. That portion of man- 
kind, have not the knowledge of God, his attributes, 
and their own relations to Him, either by intuition, 
or by their reasoning faculties. If every individual 
were furnished with the same knowledge, in divine 
things, that Adam had, and admitted into the same 
near relation to the Deity, & communion with Him, 
there could be no such thing as a nation of pagans: 
for even if all should ultimately fall, still there 
would be a portion of the life of every individual, in 
which he would know God, as Adam did in the be- 
ginning. Neither, if reason and our own rational 
faculties, could naturally lead up into this exalted 
state, would it have been said by the apostle, that 
"the natural man receiveth not the things of the Spi- 
rit of God, for they are foolishness unto him ; neither 
indeed can he know them, because they are spirit- 
ually discerned." 1 Cor. 2. 14. — Nor should we find 
this declaration realized in all conditions, as to out- 
ward circumstances, from the highest refinements 
of civilized life, to the most degraded state of uncul- 
tivated nature. 

Those who are occasionally found in heathen 
countries, with enlightened minds, have risen out of 
darkness and ignorance, by the operations of the 
grace of God, that brings salvation, and which the 
apostle expressly declares has appeared to all men.- 
They become such by a slow progress of improve- 
ment, and of that change which is called regenera- 
tion, and the new birth — and not as an original 
state. Thus these heathen nations illustrate what 
human nature is, and shew the insufficiency of those 
faculties which constitute it, to renew them up into 
the divine image. They show that human nature 
itself, is fallen, is low and grovelling — -still tending 
downward, "as the sparks fly upward." 



STATE OF MAN, 



L 



But the human family was not left destitute, in 
this miserable condition, "in this was manifested the 
love of God towards us, because that God sent his 
only begotten Son into the world, that we might 
live through him. Herein is love, not that we loved 
God, but that he loved us, and sent his Son to be 
the propitiation for our sins." 1 John, 4. 9, 10. "For 
when we were yet without strength, in due time 
Christ died for the ungodly." Rom. 5. 6. "There- 
fore, as by the offence of one, judgment came upon 
all men to condemnation ; even so by the righteous- 
ness of one, the free gift came upon all men unto 
justification of life" Rom. 5.18. Here the disease 
and the remedy, were brought into contrast by 
the apostle, to shew that the latter, was exactly 
adapted to the former. As, in the fall, the capacity 
of enjoying communion and fellowship with God 
was lost ; so, through Jesus Christ, it is restored. 
As, in the first, we were unable to do any good 
thing, but were naturally joined and united to evil, 
forward and propense to all iniquity, servants to the 
power and spirit of darkness; in the remedy pro- 
vided, "we are so far reconciled to God by the death 
of his Son, that we are put into a capacity of salva- 
tion, having the glad tidings of the Gospel of Peace 
offered unto us, and we are called and invited to 
accept the offered redemption. In which respect 
we understand these Scriptures: He slew the en- 
mity in himself. He loved us first. Seeing us in 
our bloody he said unto us live. He who did not 
sin, his own self bare our sins in his body on the 
tree ; and died for our sins, the just for the unjust. 

(Vide Barclay's Jlpol p. 2)4. Also Eph. 2. 15. 
1 John 4. 10. Ezek. 16. 6. 1 Pet. 2. 22, 24, & 3. 18.) 

And as the guilt of Adam, is not imputed to us, 
till we make it ours by our own transgressions ; so, in 
order to obtain perfect redemption, we must experi- 



10 THE ORIGINAL AND PRESENT 

ence regeneration. That divine principle which 
is the purchase of Christ's death, and which is 
called by the apostle, grace, and by the evangelist, 
"the light of men " must be brought into operation 
in us, taking the rule and government of our hearts, 
and setting us free from the "law of sin and death.'* 
"He died for all, that they which live should not 
henceforth live unto themselves, but unto him which 
died for them, and rose again." 2 Cor. 5. 15. 

Thus, we consider Redemption in a two-fold 
sense: both which, in their own nature, are per- 
fect: though in their application to us, the one is 
not, nor can be, without respect to the other. The 
first is the redemption performed and accomplish- 
ed by Christ for us, in his crucified body, without 
us $ the other is the redemption wrought by Christ in 
us. This last follows the first in order, and is a 
consequence of it, proceeding from it as an effect 
from its cause. So, as none could have enjoyed the 
last, without the first had been, (such being the will 
of God,) so also can none now partake of the first, 
or secure to himself the true benefits of it, but as 
he witnesseth the last. Wherefore, as to us, they 
are both causes of our justification ; the first the 
procuring, efficient, the other the formal cause, 
( Vide Barclay's Jlpol. p.204, 205.) 

The condition in the fall, may also be consider- 
ed in a two-fold sense: 1st, As we are in the image 
and likeness of Adam, Gen. 5. 3. the soul being 
connected with an animal body, possessing sensa- 
tions, appetites, and passions, tending to excess, 
and exposed to the influence of the grand enemy: 
& 2dly, As we yield to temptation and come under 
the government or power of the devil, as Adam did. 
As these two states comprehend the whole ground 
of moral evil, so the means provided, through Jesus 
Christ, apply to this whole ground. First, as to 



STATE OF MA>. 



11 



what Christ has done for us without us, placing us 
once more in a capacity to receive salvation — con- 
veying to us a measure of Grace, which will bring 
salvation to all who do not reject it, but submit to 
its operations: and lastly, as this work is effect- 
ed in us, and that change of heart is produced, 
which constitutes the new creature. 

So then, when we consider the present condition 
of the human family, we find that on commencing 
our existence, we inherit, or receive two principles, 
one of evil and the other of good. These two prin- 
ciples are as seeds— not having yet germinated. 
The mind itself is very much in the same state ; 
being without knowledge, and very much with- 
out understanding. As the capacities of the 
mind enlarge, and its faculties are brought into 
action, these two principles also begin to work — 
and a conflict and warfare take place. The soul 
being distinct from both of these principles, has the 
power of choosing which it will serve. If the good 
is chosen, it being the stronger, binds — brings 
down, and casts out, the other, and brings the soul 
into complete redemption both from sin, and from 
its consequences. But if the evil is preferred — as 
we "cannot serve two masters" — the grace becomes 
rejected ; and though it still, again and again, re- 
visits the soul, breaking its fetters, and giving it 
ability to subdue the powers of darkness, yet if 
still slighted, or neglected, it finally leaves us to 
ourselves, and the goverment of that principle of 
evil which we have preferred — for the divine deter- 
mination remains unaltered: "My spirit shall not 
always strive with man." Gen. 6. 3. 

Thus we are left without excuse. Though we 
do not commence our existence with that degree of 
knowledge, that strength of intellect, and enlarged 
religious statue, which characterized the first man. 



12 THE ORIGINAL AND PRESENT 

and in many other respects are sunk far, very far, 
below his primitive state, yet the grace afforded is 
sufficient for us — sufficient for our preservation from 
sin, from the first dawp of life, to its final close. 

And here it may be proper to apply the caution, 
"What God hath joined together, let no man put 
assunder." Matt. 19. 6. For redemption is only to 
be obtained through the means which God has pro- 
vided by Jesus Christ. Had it not been for what 
Christ "has done for us without us," we could not 
have had the seed of grace; for it is "the gift of 
God" which we could not obtain for ourselves. 
Without this, the visitations and operations of the 
Spirit of God in our hearts, could never have been 
known, and consequently this redeemed state could 
never have been experienced. Neither on the other 
hand, (as moral agents,) can what Christ has done 
for us, without us, secure salvation. The grace af- 
forded, must rule in us, or it cannot ultimately ben- 
efit us. Even the renewed visitations of his love, in 
our hearts, if resisted, will be so far from securing 
our final salvation, that they will add a heavy load 
to our condemnation. 

The condition of man, before the coming of Jesus 
Christ in the flesh, has sometimes been brought into 
view. Divine Goodness, in providing the means of 
Salvation for fallen man, in sending his beloved Son 
into the world, to "taste death for every man," was 
pleased to defer that outward manifestation, until, 
by a course of instruction, mankind could be prepar- 
ed to receive him. And he, whose view takes in, 
at once, the past, the present, and the future, made 
it apply, as respected salvation, before, as well as 
after the time of its advent. The fathers "drank of 
that spiritual Rock that followed them, and that 
Rock was Christ" 1 Cor. 10. 4. Though light, 
knowledge, and many spiritual favors, have been 



STATE OF MAN. 



13 



more abundantly diffused since the coming of Jesus 
Christ, yet, as a means of salvation, his Grace was 
dispensed before that time, as well as after. This, 
as W. Penn expresses it, was "on the credit' of 
what was promised in the very sentence pronounced 
on our prime ancestors. 

Through all the early ages, the condition of the 
human mind, and its capacity for understanding in 
divine things, required that there should be much 
outward form and ceremony, addressed to the out- 
ward senses, and illustrative of the great work of 
redemption. From a low & servile state, they were 
to be led, like children, in the first rudiments of sci- 
ence, through several dispensations, until, "in the 
fulness of time" the Messiah came, and introduced 
a pure and spiritual dispensation — abrogating the 
types and ceremonies which were designed to lead 
to him, and granting a more copious affusion of his 
own divine influence, than had been communicat- 
ed under the preceding dispensations. 



Having thus briefly stated the doctrine of the 
original and present state of man ; with a few hints 
relating to the different dispensations, it may not 
be improper to advert to another subject, which has 
been slightly brought into view. 

In the account which is given in Scripture, of the 
transgression of our first parents, it appears they 
were tempted by an evil agent,* distinct from man: 
and that this agent, prompted them to sin, when 
they were in their original innocence. 

Through all ages, and under almost all degrees of 

*In using the term agent, I intend to convey the idea of a Being 
possessing the power of action. 



W^W* 



14 THE ORIGINAL AND PRESENT 

darkness or light, which have prevailed, however 
the doctrines of religion may have been obscured, 
by successive innovations on those Truths, which 
God has been pleased to reveal, the great outlines 
of theology have been deeply impressed on the 
minds of men. Wherever we go, among civilized 
or uncivilized nations, we still rind traces of the be- 
lief of a great First Cause, and Superintending Pow- 
er — the source of all good, and the object of ado- 
ration. We find also, evidences of a belief that 
there is a principle, or spirit, malignant in its nature, 
and the source of all evil. The accountability of 
man for his actions, &c. is another sentiment exten- 
sively believed. These first principles, appear un- 
der various modifications, according as they have 
been viewed through the medium of light or dark- 
ness; but all retaining clear evidences of a com- 
mon origin ; which could have been no other than 
divine revelation. Even the darkest system of po- 
lytheism, if carefully investigated, discovers traces 
of such revelation. But the human mind, not rest- 
ing satisfied with what is received through this me- 
dium, has, through all ages, possessed a strong dis- 
position to bring down divine things, to the level of 
its own, unaided capacity. Hence, among heathen 
nations, the attributes of the Deity, and the virtues 
which adorn the human character, were personi- 
fied and denominated deities ; and then attempted 
to be made visible to the outward senses. Hence 
all those contemptible things that have been made 
the objects of veneration and worship, under the 
general term of idols. The human mind is not yet 
divested of the same propensity, leading it to leave 
the ground of all true knowledge in divine things, 
and in the strength, or rather weakness, of its own 
faculties, build up some system, which, like an idol, 
made visible to the outward senses, and at a!l times 



STATE OF MAN. 15 

accessible to the creature, is at all times open to 
creaturely comprehension. 

But returning from this little digression, and with- 
out further pursuing the fables of the ancients, or the 
parallels between them and the more refined spec- 
ulations of later times, it may not be improper to in 
troduce the sentiments of some of the iirst distin- 
guished members of the Society of Friends, on the 
subject before us. 

G. Fox, in his Journal, Vol. 2, page 22, says: 
"The Devil abode not in the truth. By departing 
from the truth, he became a Devil." "There is no 
promise of God to the Devil, that ever he shall re- 
turn into the Truth again ; but to man and woman 
who have been deceived by him, the promise of God 
is, that the seed of the woman shall bruise the 
serpent's head: shall break his power and strength 
to pieces." 

Page 402, he says : "The Devil, who is out of the 
truth, tempted man and woman to disobey God: 
and so drew them into the fall from the truth." 

William Penn, in his Rise and Progress, in speak- 
ing of the original condition of man, says: "But 
this happy state lasted not long: for man, the 
crown and glory of the whole, being tempted to as- 
pire above his place, unhappily yielded against 
command and duty, as well as interest and felici- 
ty ; and so fell below it, lost the divine image, the 
wisdom, power, and purity, he was made in. By 
which, being no longer fit for Paradise, he was ex- 
pelled that garden of God, his proper dwelling and 
residence and was driven out, as a poor vagabond, 
from the presence of theLord,to wander in the earth, 
the habitation of beasts. Yet God who made him, 
had pity on him: for he, seeing man was deceived, 
and that it was not of malice, or an original pre- 
sumption in him, (but through the subtilty of the ser- 



16 THE ORIGINAL AND PRESENT 

pent, who had first fallen from his own estate," &c.) 
in his infinite goodness provided a way to repair 
the breach." 

The same author, in his "Christian Quaker," 
says: "The world had not been long created, before 
man, being envied by Lucifer, the fallen angel, was 
betrayed of his innocence by him." 

(Vide Barclay's Works, foL ed.p.391, 625. Also 
Elwood's Sac. Hist, on the fall of Adam.) 

From these, and many other passages that might 
be mentioned, it is clear that the Society, from the 
beginning, have believed that the principle of evil, 
on the one hand, and the Grace which brings sal- 
vation, on the other, are both distinct from man, & 
form no part of him, other than as he yields his 
mind and members servants to either. 

On examining whether the serpent could have 
been any thing that constituted a part of the wo- 
man, it will be proper to remember that male and 
female were created in the divine image, and in 
this image, there could be nothing that, of itself, sep- 
arated from the divine will. Or else there must 
have been discordant properties in the divine na- 
ture : properties repulsive to each other, and which 
of themselves, separated from each other, thus 
producing its own dissolution. But these are con- 
clusions we dare not admit. That image, which 
constituted the character and the dignity of man* 
as he came pure from the hands of his Creator, 
though it fell infinitely short of the divine Original, 
was still a true copy, and the different capacities 
and attributes, (if 1 may be allowed the expression,) 
all harmonized, and united together. 

Even while Eve was reciting the divine command, 
and the penalties of disobedience, the tempter de- 
nied the truth of the declaration of the Almighty. 
This evidently was sinful ; but it was before Eve 



STATE OP MAN, 17 

had sunned. Through the whole account, recorded 
in the Scriptures, the tempter is represented as dis- 
tinct from the man and woman. And as they were 
represented to be distinct agents, in the transgres- 
sion, so judgment was passed upon each, separately 
and distinctly. 

When the question was propounded to Adam: 
"Hast thou eaten of the tree whereof I commanded 
thee that thou shouldst not eat?*' he endeavor- 
ed to excuse himself, by placing the blame on the 
woman; and Eve, in like manner, to excuse herself, 
laid the blame on the serpent, who had beguiled 
her. What extenuation of the crime could it have 
been, to say, that she had beguiled herself? Or 
how could she have said, that something of the divine 
image which she possessed, beguiled her? 

Thus far, the Omniscient Judge, proceeded with 
interrogatives and expostulations ; knowing that his 
frail and fallen creatures had been tempted, and 
thus drawn into sin: and therefore mercy and for- 
bearance had been extended to them. But towards 
the tempter, the grand enemy, there was no expos- 
tulation, no indulgence, but the curse, unmixed, 
unmitigated, descended on him. In the several sen- 
tenced pronounced on that occasion, the idea of 
distinct and separate, agents is preserved through- 
out: and more particularly as related to the ser- 
pent. "I will put enmity between thee and the 
woman, and between thy seed and her seed. It 
shall bruise thy head, and thou shalt bruise His 
heel." The line of separation is so completly 
drawn, that we cannot blend the two objects of this 
sentence in one. 

When the promised Messiah came, and was 
about entering on his important mission, he was led 
of the Spirit, into the wilderness, where he en- 
countered temptation. And here the tempter was 
D 



18 THE ORIGINAL AND PRESENT 

spoken of, in his most malignant character, "the 
devil." Let it be remembered that in the Lord 
Jesus, "the fulness of the Godhead dwelt bodily." 
It would be blasphemy to say that the devil here 
was not a distinct agent. And yet our Lord was 
tempted "as we are," and "without sin." But if 
the devil was a distinct agent, in his temptations 
of our Lord, and is not a distinct agent in our 
temptations, he could not have been tempted as we 
are; but the apostle expressly declares that he 
was. But if there was a malignant, evil spirit, that 
tempted our Lord, in the days of his personal ap- 
pearance on the earth, it completely establishes the 
position that there is such an evil agent. 

The idea that temptation is not sin, is intimately 
connected with the belief, that, thus far, it is the 
work of an agent distinct from man. Therefore, 
while the temptations are only presented, and 
not embraced, they are not the act of the individual, 
and attach no guilt to him, unless he does em- 
brace them, or, in some degree, yield to them. But 
as every temptation, must be an attempt to des- 
troy the government of Him whose right it is to 
reign, in the hearts of his rational creatures, and 
consequently to destroy the divine Life in the soul, 
it must be highly criminal and offensive in the agent, 
whoever he may be. "This," says R. Barclay, "is 
the/devil's guilt (or sin,) and not theirs who are 
tempted, till they make it theirs by their own acts." 
But if there is ho evil agent, but the passions of men, 
then the first motions of temptation, even though 
resisted, are sin, to the individual, because the op- 
position to the law, and the enmity against the 
divine principle, are exclusively his own. 

So far as this subject is spoken of in the Scriptures 
of Truth, the devil is spoken of as distinct from man, 
and we have no reason to call in question, either 



STATE OF MAN. 19 

the truths, or the manner of inculcating them, 
which divine Goodness has been pleased to present 
to us, through the medium of revelation. 

The apostle Peter, in his 2d Epistle, 2. 4, says; 
"God spared not the angels that sinned, but cast 
them down to hell, and delivered them into chains 
of darkness." And Jude remarks: "And the an- 
gels that kept not their first estate, but left their 
own habitations, he hath reserved in everlasting 
chains, unto the judgment of the great day." 

It is not necessary to recite the various passages 
in the Old and New Testament, to shew that the 
term angels, in its general signification, applies to 
a superior order of beings. How they are constitut- 
ed, what are their capacities, and what could be- 
come a spring of action in them to sin, are questions 
that certainly do not concern us, & it is an evidence 
of folly and presumption, to enter into the inquiry. 

But between their case and ours — their aposlacy 
and the fall of man, there is a striking difference. 
To them, we hear of no promise, no redemption. 
To us, redemption and restoration, are offered. 
Man, is still represented as drawn into sin by temp- 
tation, and not in consequence of his own sponta- 
neous revolt. We have to contend with a power- 
ful adversary — powerful in exciting the passions 
to gross sins, and powerful to mislead, through the 
deceivableness of sin. Hence the propitiation and 
mediation of our Lord Jesus Christ — & the aid of his 
Spirit afforded,to enable us to work out our salvation. 

Behold, therefore, the goodness and severity of 
God! Towards the angels which fell, severity — but 
towards fallen man, drawn into sin by temptation — 
goodness, if we accept, and continue in his goodness. 
If we resist temptation, through the aid of him who 
knows how to succour them that are tempted, no 
power can prevail against us. For he who castdown 



* 



20 THE ORIGINAL AND PBESENT STATE OF MAN. 

the angels, that kept not their first estate, can still 
cast down all the powers of darkness, and enable 
us to triumph over all our souls' enemies. But if 
we give way — if we sin— -though the day of mercy 
may be extended, yet we have the awful reflection, 
that we have, thus far, advanced to an assimilation 
with the nature of the devil ; and so far brought 
( selves into his condemnation. And, without 
repentance — without rising out of this condition, 
a e must continue forever in a separation from God, 
and in a dreadful association or connection with 
the malignant spirit. 

The world, the flesh, and the devil, make up the 
grand combination of enemies against which we 
have to contend. Without pretending to explain 
these terms to their full extent, I will just observe, 
that the flesh assails us by those passions &appetites 
which we possess, as constituent parts of our fallen 
nature. These, without the controling influence of 
the Spirit of Christ, tend to excess and to wrong 
objects, and consequently to sin. The world diverts 
from the paths of piety, by the corrupt example of 
those around us, and by the powerful influence of 
external objects, attracting our affections to them- 
selves. The dpvil — a spirit opposed to every thing 
of goodness, enters into our passions, stimulates 
them to evil, gives power to corrupt examples, and 
unreal value to external objects; but above all, 
draws off the mind from the love of God, and the 
remembrance of his goodness, and represents the 
sublime enjoyments, which are to be found in the 
divine presence, as to be dreaded, rather than desir- 
ed. And though the world or theses/*, may gener- 
ally be the medium, through which the attack i^ 
made on our fidelity to God, yet whoever carefully 
investigates the subject, will discover certain im- 
pressions & excitements which are unmixed, satanic 
influences,, 



CHAPTER IL 

m i\z < wux t 8$ ana |)uuiglutteitt$+ 

The doctrine of rewards and punishments, neces- 
sarily embraces the immortality of the soul, and 
the resurrection from the dead. 

It is not my intention, at present, to enter into a 
formal refutation of those sceptical reasonings, 
which have been advanced against the immortality 
of the soul, and those other divine truths, which are 
brought to light by the Gospel. Men, who deny 
every thing which cannot be tested by the outward 
senses, will deprive themselves of the most pure 
and dignified enjoyments, which the Author of our 
existence intended for us. Nor indeed do the prin- 
ciples of scepticism stop here. There have been 
men of bright talents, who might have been orna- 
ments to the age in which they lived, but by adopt- 
ing these principles, they were led on, from doubtto 
doubt, until they not only denied the truths of Divine 
Revelation, but were placed in the same predica- 
ment with respect to the most familiar and indubi- 
table transactions and objects around them. As- 
suming as a general proposition, that the testimony 
of the outward senses, does not amount to absolute 
certainty, they have gone onto argue, that we can- 
not certainly know any thing. Those things which 
the common sense and common faculties of man- 
kind denominate as facts, occurring under our 
own observation, they have supposed may be only 
ideas — and hence, even our own actions, health, 
disease, or broken bones, the separation from friends 



i. 



22 OF REWARDS AND PUNISHMENTS, 

or the loss of life, may be nothing but notions, in 
which there is no reality at all. 

The Academics, who were a branch of the Pla- 
tonic school of Philosophy, u laid it down as an ax- 
iom, that nothing can he known with certainty, the 
Phyrrhonists maintained that even this ought not to 
be positively asserted." (Adamses Vieiv, Introduc- 
tion, p. 33.) 

Absurd and disgusting as these propositions 
must appear to the enlightened 'mind, they were, 
even within the last century, dignified with the 
name of Philosophy ; and volumes were written to 
establish, and to refute them. 

And those who deny the doctrines of revealed 
religion, cannot maintain their opinions with great- 
er plausibility, than that which was used to sup- 
port the sceptical jargon 1 have mentioned — or in 
other words, to maintain the ignorance of man, 
against all wisdom and against all truth. 

Though human reason never could lead the 
mind up to an acquaintance with God, his attributes 
and will concerning us ; the means which he has 
provided for our redemption, or the existence of 
the soul after death: yet these things being reveal- 
ed, or brought to light by the gospel, are support- 
ed by the testimony of unperverted reason. 

But, to my mind, one of the most conclusive argu- 
ments in favor of Divine Revelation, is, that it goes 
beyond the evidences of the senses, or the discove- 
ries of human reason. It is an important argument 
in favor of reason, that it opens to us a wide field 
of knowledge, of action, and of enjoyment, which 
lies beyond the reach of the senses. For this is 
one of the striking advantages that we enjoy, 
above the brute creation. The. same mode of rea- 
soning will apply to Divine Revelation, as exalting 
pur condition above what it could possibly be, if 



OF REWARDS AND PUNISHMENTS. 23 

we possessed no higher principle than reason. 
For though reason enlarges our sphere of action, 
of usefulness, and of enjoyment; yet it also unfoljts 
to us the miseries to which we are heirs, more 
fully than the brute creation can be made sensible 
of. The ox is led unconscious to the slaughter, 
and feels nothing of the terrors of anticipation, ^e 
see the powerful causes of change, disappointment, 
and affliction, that surround us. Were there no- 
thing for the mind to rest upon, but such objects as 
come within the reach of the senses, and the 
calculations of human reason, we should be mis- 
erable indeed. It is, therefore, a source of peculiar 
gratitude, that "life and immortality are brought 
to light by the gospel." The beasts possess the 
faculties of sense. Man, though he possesses these 
faculties in an inferior degree, still rises above 
the brute creation, by the exercise qf leason. 
This gives him a commanding advantage over 
the rest of animated nature ; but it is only a par- 
tial advantage. Though it enlarges his knowledge, 
his powers, and his enjoyments — it also abun- 
dantly enlarges his sphere of sufferings and distress. 
It therefore still remains for Divine Revelation, to 
direct his views, to regulate his affections and 
pursuits; and to give animation to his hopes, and 
support to his mind, through all the vicissitudes that, 
can attend him. For as reason leads to discoveries 
which never could be made by the senses, so Reve- 
lation unfolds to the believing mind, truths of in- 
finite importance, which must have remained for- 
ever hid from mere human reason. Without this 
source of intelligence, we are shut up in darkness: 
The philosopher may be as ignorant as the bar- 
barian. With the refinements of civilized life, 
with the discoveries of science open to his view, he 
may be even more destitute of knowledge, in divine 



4A OF REWAKDS AND PUNISHMENTS. 

flings, thai) the Indian, the Hottentot, or the Hin- 
doo. In all nations, and in all ages, there is, (and 
lies been,) a Spirit in man, and the inspiration of the 
Aimighty giveth him understanding. Job 32. 8* 
At thus the capacity and the intelligence are re- 
ceived, we cannot contemplate the stupendous 
works of nature, or consider the order and har- 
mory displayed in the vissible creation, with- 
out feeling the concurrent testimony of nature 
ano of reason to the being of a God — his wisdom, 
goodness, power, and providence. Thus the apostle, 
speaking with reference to the Gentiles, says : "For 
the invisible things of him from the creation of the 
world, are clearly seen, being understood by the 
things that are made, even his eternal power and 
Godhead: so that they are without excuse." Rom, 
J. 20. 

Finding ourselves placed in this vast repository 
of his works, made subservient to our wants, and 
promotive of our comfort ; conscious too of a mind , 
rising above the material world, to its invisible and 
incomprehensible Author, we see much to impress 
the obligations of gratitude, love, and adoration, 
which c:re his due from us. Feeling these obliga- 
tions, and on looking around in the world, being able 
to find, not Him, but only the evidences that Be 
is, we see the necessity of that communion with him, 
by which we can become acquainted with his will, 
be enabled to performit, and receive the consolation 
of his immediate approbation. Nor can we question 
the possibility of such a communion between God, 
who is a Spirit, and the soul of man, that is a spirit 
also. 

Beings, capable of such communion with the 
Deity— brought up into converse with him, and 
leavened into his divine nature, must be designed 
for more than momentary existence. It cannot be 



OF REWARDS AND PUNISHMENTS. 25 

supposed that the soul which has been raised to 
this participation of the Divine nature, and which 
still, in humble hope, and animating love, clings to 
its Father and its God, will, after a few fleeting 
moments, be cast out into utter annihilation. No 
principle of reason would lead to such a conclusion,, 
And here, in the reflection on the weight of obliga- 
tion we are under, the blessings we have received, 
and the high privileges conferred upon us, we 
must acknowledge "the exceeding sinfulness of 
sin." And while the mind looks, with a joyful as- 
sent, to an eternity of happiness,it cannotdeny, how- 
ever awful the idea, the possibility of an eternity, 
in a state of separation from the Divine Presence. 

H. Tuke, in his Principles of Religion, p. 17, 
says: "But notwithstanding these, and other argu- 
ments which might be adduced, in support of those 
two first principles of religion, (the belief in God, 
and a future state,) the soul seems most fully 
to rest upon and enjoy them, when they are felt as 
objects of faith, rather than of reason. They then 
become like self-evident truths, for which our own 
feelings are the best support, and which act in con- 
cert with that declaration: "Without faith it is im- 
possible to please Hirn; for he that cometh to God, 
must believe that He is ; and that He is a rewarder 
of them that diligently seek Him." Heb. 11. 6. And 
we ought ever to remember, after all our reasonings 
on these subjects, that "life and immortality are 
brought to light by the gospel." 

The immortality of the soul, and the resurrection, 
both of the just and the unjust, are the standing doc- 
trines of the New Testament. And these doctrines, 
as set forth in the Scriptures, we firmly believe. In 
these sacred writings we are informed that "the 
dust shall return to the earth as it was, and the? 
spirit shall return unto God, who gave it:" Eccj\ 
E 



Ujv 



26 OF REWARDS AND PUNISHMENTS. 

12. 7 ; "for flesh and blood cannot inherit the king- 
dom of God, neither doth corruption inherit in- 
corruption." 1 Cor. 15. 50. The apostle Paul, in 
speaking on this subject, in the same chapter, says: 
"But some man will say, How are the dead raised 
up, and with what body do they come ?" To this 
he replies: "Thou fool!" — A merited reproof to 
those who are curiously endeavoring to be wise be- 
yond what is revealed. Without answering the 
question in direct terms, the apostle brought into 
view the germinating process of grain, that is sown 
in the earth. "Thou sowest not that body that shall 
be, but bare grain." And this same bare grain, 
we know, never rises. But the vegetative principle 
which it contained, becomes evolved — the new plant 
springs up — the body of the original grain under- 
goes a decomposition, and again passes into its first 
elements. Thus also the apostle tells us, that 
"God giveth it a body as it hath pleased him." "So 
also, is the resurrection of the dead: it is sown in 
corruption; it is raised in incorruption: it is sown 
in dishonor ; it is raised in glory : it is sown in weak- 
ness; it is raised in power: it is sown a natural bo- 
dy; it is mised a spiritual body:" (or, as W. Penn t 
on the authority of Beza, tells us it should be trans- 
lated, "a natural body is sown, a spiritual body is 
raised.") "There is a natural body, and there is a 
spiritual body." 1 Cor. 15. Thus, with the apostle, 
we believe in the resurrection of a spiritual body. 
What that body is (or is to be,) we leave to him 
who will give it, as it shall piease him. 

And as, in a future state of existence, we shall be 
spiritual beings, so, we believe, our habitations will 
be adapted to our condition. 

That there should be habitations for spiritual be- 
ings, is not more mysterious, than that spirits 
should be connected with matter. And yet, we 






OP REWARDS AND PUNISHMENTS. 27 

know such a connection does exist between the 
soul and body. 

We are aware that there are many wild, specula- 
tive opinions, as well as gross ideas, respecting the 
habitation of the soul after death. Some may be 
so weak and low in their conceptions, as to imagine 
that the metaphors, by which invisible things are 
illustrated by visible, are to be taken literally, and 
thus fancy to themselves material beings and places: 
while others, more philosophically, as they suppose, 
refine away every thing, till realities are called in 
question. The Society of Friends are not chargea- 
ble with either of these extremes. As, on one hand 5 
they never went into the low and gross ideas that 
have been suggested, so, on the other, when they 
have been charged with denying any Heaven or hell 
but what was within them, they positively denied 
the charge, declaring it "a downright falsehood, 
and gross calumny." (Vide R. Barclay's Works, foL 
ed. p. 891.) 

The Divine Master, in order to comfort his im- 
mediate followers, told them: "In my Father's 
house are many mansions: if it were not so I would 
have told you. I go to prepare a place for you." 
John. 14. 2. What or where this place may be, is 
not our business to inquire with curious and vain 
philosophical speculation. To those who indulge 
in such speculations, the reproof of the apostle, 
"Thou fool," will as properly apply, as in the case 
of the query, "how are the dead raised up, and with 
what body do they come?" For if it belongs to God. 
to give it a body as it hath pleased him, so it be- 
longs to him only to prepare a place for us, accord- 
ing to his own inscrutable wisdom. 

Before I close this subject, it seems proper to 
remark, that the Society have always considered 
it improper to indulge in speculation on subjects 



28 OF REWARDS AND PUNISHMENTS. 

connected with religion, which divine Goodness 
has not seen fit to reveal; "For the secret things be- 
long unto the Lord our God, but those things which 
are revealed^ belong unto us, and to our children." 
Deut. 29. 29. A fondness to become wise in things 
not necessary to be known, very early obtained 
admission into the human mind ; and still forms a 
prominent trait in the character ofthe natural man. 
But the humble christian, instead of dwelling on 
the inquiry of the how, the what, and the where,c&n 
repose in confidence, that when he shall have pas- 
sed the time of his probation here, he may commit 
his spirit into the hands of a faithful Creator. 

We are placed, in this life, in a state of proba- 
tion. And though that probation will soon pass 
over, yet the state of being to which we are ap- 
proaching, is of eternal duration. And as we enter 
on the boundless ocean of eternity, we enter it un- 
der one of these awful sentences: "He that is un- 
just, let him be unjust still: and he which is filthy, 
let him be filthy still :?' or "He that is righteous, let 
him be righteous still: and he that is holy, let him 
be holy still." Rev. 22. 11. And this day of solemn 
retribution is hastily approaching to us all ; as it is 
written : "Behold I come quickly ; and my reward is 
w T ith me, to give every man according as his works 
shall be." lb. 12. 

The divine Master particularly mentions some 
offences that should not be forgiven, neither in this, 
world, nor in the world to come. Vide Matt. 12. 32 7 
Luke, 12. 10. 

The wicked are represented as having their 
portion, where their worm dieth not, and where the 
fire is not quenched, but the smoke of their torments 
ascendeth up for ever and ever. Vide 2 Thes. 1.9, 
2 Pet. 2. 17, Jude, 13, Rev. 10. 3, & 20. 10. See also 
that interesting passage, Matt, 25, from verse 31 to 



OF REWARDS AND PUNISHMENTS. 29 

46: concluding with these striking expressions: — 
"And these shall go away into everlasting punish- 
ment, but the righteous into life eternal." Here it 
is clearly asserted that the righteous are admitted 
into life eternal, while the wicked go into everlast- 
ing punishment. 

It has been remarked by a celebrated writer, 

"What ardently we wish, we soon believe," 

But however pleasing it may be to those who cling 
to sinful pleasures, to suppose that the judgments 
of the Almighty, in another state of existence. 
are temporary, and will soon pass over — however 
they may resort to inventions to find out expedients 
and plausibilities in the doctrine of purgatory, or 
the transmigration of souls, or the expiation of sins, 
by the present inconvenience of vice, such schemes 
and notions are but human contrivances, that may 
indeed amuse them for awhile, but which they can- 
not carry with them bevond the grave. 

On the manner in which we pass the time of 
our probation here, our final happiness or misery 
depends. How vain, how delusive is the idea, 
that any may slight the offers of Redeeming Love, 
and "crucify to themselves the Son of God afresh, 
and put him to an open shame" — squandering away 
the invaluable time, which was given them, to 
work out their salvation with fear and trembling ; 
relying on another opportunity to be afforded, in 
some new body, or perhaps, in some new world! 
Such an idea seem directly calculated to lay 
waste the responsibility of man, which forms one 
of the powerful motives to circumspection and per- 
severance in well-doing. 

Different, far different from these enervating 
and sin-pleasing speculations, are the views which 
are presented to us through the medium of Divine 
Revelation, Though unmixed and endless felicity 



30 OF REWARDS AND PUNISHMENTS. 

on the one hand, and an eternal separation from 
God and happiness on the other, are represented 
as dependent on the manner in which we pass 
the time of our sojourning here — that time, with 
its conflicts and sufferings, in adorable goodness 
and condescention, is made short. We are not 
detained for ages in this troubled scene. A few 
short days or fleeting years, are permitted to roll 
over us — a few (comparatively) earnest breathings 
to arise to Heaven — a few painful conflicts to be 
endured, and a little space filled up, in persevering 
integrity to God, and in putting on his divine 
nature! So short is human life, compared with 
that state of being to which it leads, that we seem 
only to be called upon to arise, wash, and be clothed, 
before we leave this state of weakness and of 
conflict. 

On the other hand, though human life is thus 
transitory — though the race of the wicked is short 
— yet they have time enough to make a decided 
choice. Nor is this all. They are called and in- 
vited to holiness, by the grace of God, that brings 
salvation — convincing them of sin — inclining them 
to virtue, and giving them ability to overcome eve- 
ry temptation. To adopt a figurative mode of ex- 
pression, used by R. Barclay the Apologist — 
they are not only convinced of sin, and inclined to 
righteousness, but the Redeemer lays hold on them 9 
and would raise them out of their pollutions, and 
free them from every entanglement, if they, on their 
part, only will not resist the operations of this re- 
redeeming power. But if they refuse to be thus se- 
parated from their corruptions — if they resist the 
hand thus laid upon them, in adorable goodness — 
the consequence must be their own. The blackest 
crime that marks the depravity of man, is commit- 
ted iii a few moments. Nor was it a protracted pe- 



OF REWARDS AND PUNISHMENTS. 31 

riod formerly, in which the Jews rejected the Mes- 
siah, and put him to the death of the cross. And 
this, as effectually sealed their condemnation, as if 
they had been employed in it for ages. And thus 
it is of all others. If they reject and destroy the 
life of Jesus in themselves ; the act is complete in it- 
self, whether it be done in a short or protracted pe- 
riod of time. They make that separation between 
God and their own souls, which must continue for- 
ever. How preposterous would have been the idea, 
that because the chief priests and rulers of the Jews, 
condemned & crucified our Lord, in the short space 
of a few hours, it would therefore have been con- 
sistent with the attributes of the Deity, to have al- 
lowed them the opportunity of going over the whole 
transaction again ! And yet it would be as incon- 
sistent with the Divine Character, to permit this to 
be done spiritually as outwardly: for it is as really 
a crucifying of the Lord Jesus, as that which was 
perpetrated by the Jews, without the gates of Jeru- 
salem. 

How awful is the consideration of this important 
subject, to despise and reject the heavenly visi- 
tation ; and finally destroy the only possible means 
of salvation! The measure of Grace thus given to 
each individual, as the means of salvation, is the 
purchase of Christ's death. If this is destroyed, is 
Christ again to suffer in the flesh? or did the apos- 
tle say truly, that "there remaineth no more sacri- 
fice for sins, but a certain fearful looking for of judg- 
ment, and fiery indignation, which shall devour the 
adversaries." Heb. 10. 26,27. Hence the exceeding 
sinfulness of sin, and the eternal duration of its con- 
sequences. 

How short, how fleeting are the moments of 
vanity, and how low the gratifications, for which 
the dreadful penalty is incurred of "depart from me 



32 OF REWARDS AND PUNISHMENTS. 

ye cursed, into everlasting fire, prepared for the de- 
vil and his angels!" Matt. 25. 41. How shocking 
to reflect with what wild infatuation, thousands are 
spurning the offers of Redeeming Love and eternal 
felicity, and rushing headlong in the pursuit of de- 
lusive objects, to the abyss of ruin! 

But on the other hand, it is a cheering, animating 
reflection, that the christian warfare will soon be 
over. "Yet a little while, and he that shall come, 
will come, and will not tarry." "Behold I come 
quickly, and my reward is with me." And how 
sweet is the responding language— "Even so, come 
Lord Jesus!" Well might the apostle say: "The suf- 
ferings of this present time, are not worthy to be 
compared with the glory which shall be revealed in 
us." Rom. 8. 13. 

Let us then, warned by the dreadful consequences 
of disobedience, and animated by the hopes of the 
gospel, press through every crowd of difficulties; 
"Looking unto Jesus, the Author and finisher of our 
faith: who, for the joy that was set before him, en- 
dured the cross, despising the shame, and is set 
down on the right hand of the throne of God:" Heb. 
12. 2: and who has promised: "To him that over- 
cometh, will I grant to sit with me in my throne* 
even as I also overcame, and am set down with mv 
Father in his throne." Rev. 3. 21. 



CHAPTER 111. 



®t tltc WiuibtxmUtu of (&vutt, 



OR 



The possibility o? Salvation to a\\ mew. 

We believe that Salvation, through Jesus Christ? 
is freely offered to all men. The Gospel is em- 
phatically good tidings of great joy — embracing 
all j)eoj)le in its blessed operation. For "as by 
one man sin entered into the world, and death by 
sin — and so death passed upon all men :" Rom. 5. 
12, so all men stood (or stand) in need of a 
Saviour. And as the disease or "death," reached 
to all men, so the remedy, which was provided, 
reached also unto all. To this the Scriptures 
bear ample testimony, in divers places. For 
they expressly declare, that: "As in Adam, all 
die, so in Christ, shall all be made alive." 1 Cor. 
15. 22. And "as by the offence of one, judgment 
came upon all men to condemnation, even so, by 
the righteousness of One, the free gift came upon all 
men, unto justification of life." Rom. 5. 18. 

The declaration to the children of Israel, as 
delivered by Moses, in Deut. 30. 19, is very strik- 
ing: "I call Heaven and earth to record this 
day against you, that I have set before you life 
and death, blessing and cursing: therefore choose 
life, that both thou and thy seed may live." 

The 18th chapter of Jeremiah, contains the 
following declaration: "At what instant I shall 
speak concerning a nation, and concerning a 

F 



34 THE UNIVERSALITY OF GRACE. 

kingdom, to pluck up, and to pull down, and to 
destroy it: if that nation, against whom I have 
pronounced, turn from their evil, I will repent of 
the evil that I thought to do unto them. And at 
what instant I shall speak concerning a nation and 
concerning a kingdom, to build, and to plant it: 
if it do evil in my sight, that it obey not my voice, 
then I will repent of the good wherewith I said 
I would benefit them." v. 7—10. The 18th and 33d 
chapters of Ezekiel, are almost entirely taken up 
with declarations of the same kind. 

Our Lord himself declared: "God so loved the 
world, that he sent his only begotten Son, that 
whosoever believeth in him should not perish, 
but have everlasting life." And, as if to put the 
subject beyond all doubt, he added: "For God 
sent not his Son into the world to condemn the 
world; but that the world through him might 
be saved." John 3. 16, 17. "He is the propitiation 
for our sins: and not for ours only, but also for the 
sins of the whole world." 1 John 2. 2. 

"The manifestation of the Spirit is given to every 
man, to profit withal." 1 Cor. 12, 7. 

"That was the true light which lighteth every 
man that cometh into the world." John 1. 9, 

As the Divine Image was lost by transgression, 
the means of redemption were provided. And 
as "God is no respecter of persons," those means 
must have been applicable to all who stood in 
need of them: else the remedy was inadequate 
to the occasion, which we cannot suppose, and 
which the apostle strongly disproves, The whole 
human family stood in the same relation to their 
Creator. They were equally his by creation, and 
they were equally in need of his Redeeming Love, 
without which none could be saved And as "the 
Lord is good to all, and his tender mercies are 



THE UNIVERSALITY OF GRACE. $5 

over all his works," Ps. 145. 9, he left none des- 
titute of the interposition of his saving Grace, 
"for," says the apostle, "the Grace of God that 
bringeth salvation hath appeared to all men" Tit. 
2. 11. And, as saith the Scriptures, Christ "died for 
alV 2 Cor. 5. 15. 

The apostle very strongly reasons from an- 
alogy, in Rom. 5. that as the effects of Adam's 
transgression extended to all men, so the benefits 
of Christ's coming, were equally extensive. 

If then the premises and conclusion of the 
apostle were true, it must be admitted that those 
who never heard the history of Adam's transgres- 
sion, were affected by it. (Vide Original and pre- 
sent state of man.} And who will deny this, since 
the proneness to sin, and the practice of sin, are 
abundantly prevalent among those who are 
destitute of this knowledge ? For the grand enemy 
of man's happiness, is not limited in his operations, 
to any class of the human family. And upon 
every principle of sound reasoning, we must also 
admit, that the apostle was equally correct in 
maintaining, that the benefits of Christ's coming 
were as extensive. If the one was not confined 
to the historical knowledge of the remotely 
inducing or procuring cause, why should the other 
be? The one was a spiritual malady, the other 
a spiritual remedy. The one originated in the 
malice of the arch enemy — the other emanated 
from the Love of God. And who will say that the 
malady could extend to subjects to whom the 
remedy could not be applied? Or that satan, 
being able to carry on his work without being 
limited to external means, has completely fortified 
himself in a large proportion of the human family, 
by keeping out the historical knowledge of certain 
facts, without which outward knowledge, the. 






36 THE UNIVERSALITY OF GRACE. 

Love of God in Christ Jesus, could not be extended 
to them? 

We believe that the Power and Goodness of the 
Almighty, are not limited to external means: that 
though he condescends to make use of instruments 
— yet no flesh can glory in his presence. The di- 
vine language through the prophet Isaiah, is pecu- 
liarly striking: "I looked, and behold there was 
no man — and I wondered that there was no in- 
tercessor — therefore mine own arm brought salva- 
tion." Thus it is that he looks upon those who 
have none to help them, and thus he interposes his 
own Almighty Arm for their salvation. His love, 
unbounded as his power, leaves no corner of the 
earth unvisited. "Have they not heard V saith the 
apostle, and then answers the question himself; 
"Yea verily ;" asserting that the message of the 
gospel had been extended to the very ends of the 
earth: which could not apply to the preaching of 
the apostles: nor can it be said to the present day, 
as respects the outward propagation of the doc- 
trines of Christianity. And yet it was true, of 
the Grace of God, which brings salvation — 
which has appeared to all men — and teaches to de- 
ny ungodliness, and the world's lusts, and to live 
soberly, righteously and godly, in this present 
world. These embrace the great duties we owe to 
God and man. A corroborating testimony is found 
in Col. 1. 23, where the apostle declares that "the 
gospel was preached to, [or in,] every creature 
which is under heaven." 

The apostle Peter also, when brought to reflect 
on the condition of the Gentiles, cut off as they were 
from many advantages which the Jews possessed — 
though he had supposed that the divine favor was 
limited to these outward means, yet when he was 
enabled to reflect on the situation of this part of the 



THE UNIVERSALITY OF GRACE. 37 

human family, and to understand the Divine Char- 
acter, he exclaimed — "Of a truth I perceive that 
God is no respecter of persons: but in every nation, 
he that feareth Him and worketh righteousness is 
accepted with Him." Acts 10. 34, 35. This could 
not apply to the household of Cornelius alone: nor 
could it be predicated on the belief of the general 
diffusion of the knowledge of Christianity, at some 
remote period of time. For being expressed in the 
present tense, it applied to the time then present, 
and including every nation, it certainly applied to 
those where Christ had not been named. To this 
also agrees another testimony of the apostle Paul: 
where he brings into view the Gentiles who had 
not the law — yet doing the things contained in 
the law — and proving, from reasoning on facts like 
these, that they had the worKs of the law written 
in their hearts. Where we are to observe that they 
had not the full knowledge of the dispensations of 
God to mankind, and yet they had the law written 
in their hearts. And He who is just and equal in 
all his ways, has made known his determination to 
deal with his dependant creatures, according to the 
means of improvement conferred upon them. Where 
much is given, much will be required. Hence, "they 
that have the law, will be judged by the law, and 
they that are without the law, shall be judged with- 
out the law."' (Vide Art Of the Scriptures.) 

Having thus touched on the condition of the hea- 
then world, it may not be improper to make a few 
observations on the condition of infants. 

And in the first place, it may be remarked, that 
that seed of Grace, "which is the purchase of Christ's 
death," (Bare. Apol. p. 205.) or in the language of 
the apostle, "the free gift that has come upon all 
men," Rom. 5. 18, is an operative and redeeming 
principle. Though, when speaking of moral agents. 



11 

Pi s 

ti 



38 THE UNIVERSALITY OP GRACE. 

we press the necessity of obedience, which leads to 
marks of righteousness — as this is always the effect 
produced in moral agents, when the principle of 
divine life is not resisted, yet when we trace ef- 
fects of their cause — when we go back to the iirst 
spring of action, as well as cause of salvation, we 
ascribe all to the Grace of God, and nothing to 
the will or works of the creature, when considered 
as such. The parable of the leaven, hid in three 
measures of meal, is an illustration of this doctrine 
The leaven, by its own operation, leavened and 
brought the meal into its own nature, and into an 
activity, if we may use the expression, exactly con- 
formable to the properties and action of the leaven. 
Here the meal, being a fit subject, and also a pas- 
sive subject, was brought into the oneness. But all 
the effects produced, were to be ascribed to the 
active principle, thus introduced into it. This ex- 
actly applies to us, as moral agents. 

The salvation of infants depends on the same 
principle, and differs from that of persons who 
have attained to years of religious understanding, 
in no other respect than what arises from the res- 
ective capacities of each individual. We agree 
hat every soul that comes into the world, does need 
a Saviour. We believe also that every soul, as it 
comes into the world, is an object of Redeeming 
Love. And as we inherit the seed of sin, (Vide Ori- 
ginal and pesent state of man,) so, through Jesus 
Christ, we are heirs of that seed of Grace, which is 
the efficient cause of salvation, to all that are saved. 
If infants therefore receive the one, and we agree 
that they do, they must also receive the other, as 
t4 the free gift that has come upon all men, to jus- 
tification." This gift or remedy, must be, as the 
apostle testified, as extensive as the cause it was 
designed to remove. 



THE UNIVERSALITY OF GRACE. 39 

Thus, the seed of the kingdom, as a redeem- 
ing principle, is placed in the heart of every indi- 
vidual, ready to expand with the opening faculties 
of the soul, and to take the government of it, from 
the first dawn of intellectual life. 

In maturer age, when these two principles begin 
to exert their respective powers, the principle of 
light and life, if not resisted by the individual, will 
overpower and eradicate the principle or seed of 
evil. As, in all stages, it is the "stronger," so in 
this first stage of human life, where it has not been 
resisted — where it stands just as the gift and means 
of salvation, provided by our heavenly Father, it 
must be sufficient for salvation. 

Thus, through Jesus Christ, a remedy sufficient 
for salvation has been provided for every individ- 
ual soul : and nothing but individual disobedience 
can deprive us of the offered salvation. 

"This is the condemnation, that light is come in- 
to the world, but men love darkness rather than 
light, because their deeds are evil." John 8. 16. Un- 
der this condemnation, children cannot come, un- 
til, attaining to the condition of moral agents, they 
love darkness rather than light. 

And let it be remembered, that this redeemin 
principle they receive from Christ, and not from 
their parents, either by nature, or by any 
promises they can make for them, or any ceremo- 
nies they can cause to be performed over them. 

The doctrine of the possibility of salvation 
to all men, is essential, to be consistent with the 
attributes of the Deity. Because he cannot be 
represented as merciful or just, or equal in his 
ways, if this principle be denied. He cannot be 
represented as mercifulto those to whom he extends 
no mercy — nor just in punishing those who do his 
will — nor equal in dispensing happiness to one 



40 THE UNIVERSALITY OF GRACE. 

and misery to another — when both stood in the 
same relation to him. 

It is not intended to make the present a 
controversial work: and yet it seems difficult to 
place the subject in a proper point of view, 
without noticing the opposite doctrine. This 
doctrine supposes salvation is not possible to 
all ; but that the final happiness or misery of man- 
kind, and their actions in this life, are fixed by an 
unchangeable decree, from all eternity* That the 

*I shall not refer to authors that are out of print. But as A. Top- 
lady is a modern writer, and has made numerous quotations from Calvin 
and other writers of that day, I shall look no further than to his Doc- 
trine of Absolute Predestination, Szc. "translated in great measure from the 
Latin of Jerom Zanchius." He says: "Since, as we lately observed, 
the determining will of God, being omnipotent, cannot be obstructed or 
made void ; it follows that he never did, nor does he now, will that every 
individual of mankind should be saved." p. 23. "God, as we have before 
proved, wills not the salvation of every man : but he gave his son to die for 
them whose salvation he wilted : therefore his son did not die for ev- 
ery man." p. 24. "From what has been laid down, it follows, that 
Austin, Luther, Bucer, the scholastic divines, and other learned wri- 
ters, are not to be blamed for asserting that God may, in some sense, be 
said to will the being and commission of sin." p. 25. 

"Reprobation denotes * * * God's eternal preterition of some 
men, when he chose others to glory, and his predestination of them to fill 
up the measure of their iniquities, and then to receive the just punishment 
of their crimes, even destruction from the presence of the Lord, and from 
the glory of his power," &c. p. 48. 

"We" "assert that there is a predestination of some particular persons 
to life , for the praise of the glory of divine grace: and a predestination 
of other particular persons to death : which death, of punishment, they 
shall inevitably undergo, and that justly, on account of their sins." p. 53. 

"We assert that the number of the elect, and also of the reprobate, is so 
fixed and determinate, that neither can be augmented or diminished." p. 
59. "That the decrees of election and reprobation, are immutable and ir- 
revisible." p. 60. "Not one of the elect can perish, but they must all ne- 
cassarily be saved." "Now that is said to be necessary — which cannot be 
otherwise than it is." p. 65 . 

"God did, from all eternity decree to leave some of Adam's fallen poster- 
ity in their sins, and to exclude them from the participation of Christ and 
his benefits." p. 70. 

"Some men were, from all eternity, not only negatively excepted from a 
participation of Christ and his salvation ; but, positively, ordained to con- 
tinue in their natural blindness, hardness of heart, ccc. and that by the just 
judgment of God." "His permission is a positive determinate act of his 
will." p. 72. 

"The non-elect were predestinated, not only to continue in final impen- 
itency, sin, and unbelief ; but were likewise, for such their sins righteous 
ly appointed to infernal death hereafter." p. 73. "God's predestination 



THE UNIVERSALITY OF GRACE; 41 

will of God is properly divided into secret and re- 
vealed—and these do not always correspond, 
or as it is expressed, "are apparently different." 
The revealed will, they say, embraces the Divine 
commands and precepts. The secret will fixes 
the event beyond the possibility of change or 
contingency. Thus, when a command, or warning, 
or invitation is given to the reprobate, or those who 
are finally lost, this is called the revealed will of 
God. But the secret will, renders it absolutely 
impossible for them to do otherwise than go coun- 
ter to the revealed will. And this disobedience 
to the revealed will of God, is called wilful and 
obstinate, and those who are in it, are said to be 
justly punished for their wilful disobedience, and 
obstinate refusal to accept salvation: though the 
secret will cannot be resisted; and the reprobate 
are as completely governed by it, as the elect 
themselves. 

Perhaps there is no system of opinions received 
among men, which contains so many paradoxes, 
as the doctrine of unconditional election and 
reprobation: and none that is more difficult to 
reconcile with itself, with Scripture, and with 
reason. 

In the first place, we cannot conceive how 

is most certain and unalterable, so that no elect person can perish nor any 
reprobate be saved." p. 86, 87. 

"Although the will of God, considered in itself, is simply one and the 
same, yet in condescension to the present capacities of men, the divine will 
is very properly distinsushed into secret and revealed. Thus it was 
his revealed will, that Pharaoh should let the Israelites go ; that 
Abraham should sacrifice his son ; and that Peter should not deny Christ : 
but, as was proved by the events, that it was bis secret will that Pharaoh 
should not let Israel 2:0^ that Abraham should not sacrifice Isaac, and that 
Peter should deny his Lord." p. 18, 19. 

"God's hidden will is peremptory and absolute ; and therefore can- 
not be hindered from taking effect." p. 21. 

"Whatever comes to nass, comes to pass by virtue of this absolute, omni- 
potent will of God, which is the primary and supreme cause of all things^ 
p,2L 

a 



42 THE UNIVERSALITY OF GRACE. 

a man can be said to act voluntarily, when he is 
urged to what he does, by irresistible force 
and necessity: how he can be said to be obstinate 
and wilful, in refusing to accept salvation, when 
it never was in his power to accept it: when he 
was first introduced into a course of evil, and 
continued in it, by necessity which he cannot 
possibly resist: and how he can be justly punished 
for actions thus committed, appears equally op- 
posed to the simplest principles of reason. 

In the 32d chapter of Jeremiah, we have this 
language of the Almighty: "For the children of 
Israel, and the children of Judah, have only done 
evil before me from their youth : for the children 
of Israel have only provoked me to anger with 
the work of their hands, saith the Lord. For 
this City hath been to me as a provocation of 
mine anger and of my fury, from the day that 
they built it, even unto this day, that I should 
remove it from before my face; because of all the 
evil of the children of Israel, and of the children 
of Judah, which they have done to provoke me 
to anger, they, their kings, their princes, their 
priests, and their prophets, and the men of Judah, 
and the inhabitants of Jerusalem. And they have 
turned unto me the back, and not the face: though 
I taught them, rising up early and teaching them, 
yet they have not hearkened to receive instruction. 
But they set their abominations in the house 
which is called by my name, to defile it. And they 
built the high places of Baal, which are in the val- 
ley of the son of Hinnom, to cause their sons & their 
daughters to pass through the fire unto Molech, 
which J commanded them not, neither came it into 
my mind, that they should do this abomination, to 
cause Judnh to sin." How then could it be his se- 
cret will, that they should do these things? 



THE UNIVERSALITY OF GRACE. 43 

If we admit this doctrine, it must follow, that all 
laws, human and divine, are mere mockery — all re- 
gard to our actions — all efforts to be virtuous and 
happy, are futile and ridiculous; because the whole 
course of events in this world, as well as the con* 
dition to be experienced in the next, are fixed be- 
yond the power of altering either. What signify 
the pompous appendages of civil government? Laws 
penalties, and punishments, have no effect: the secret 
■will of God fixes all things, and renders every thing 
else inoperative. What are the institutions and 
rules of religious society, and the preaching of the 
gospel, but solemn mockery, played off to excite 
the fears of the multitude, and create unnecessary 
distinctions, and troubles in society? Why say re- 
pent, for the kingdom of Heaven is at hand? The 
message passes into air, and the event remains the 
same. Why draw distinctions between vice and 
virtue? The distinction is lost in the absolute de- 
crees, and the saint and the sinner may regard 
each other as brethren, faithfully and punctually 
accomplishingthe will of the same God, who has as- 
signed to each, his proper place and business, "in 
fillinguphis grand designs of providence and grace." 

It is happy for mankind, as this doctrine is ad 
mitted, that its supporters have insisted on the ne- 
cessity of means. Though this is a contradiction 
to the principle, yet it is important to the well- 
being of society. They insist too on religious rec 
titude, and the practice of virtue, and make as de« 
cided distinctions between virtuous and vicious 
characters as others. This too, is a departure from 
their principle, and it is well for the human family 
that this departure it made. They preach to the 
elect and reprobate — they insist on the moral ob- 
ligations that rest on all — consider that every man 
is bound to love, honor, and obey God, and that he 



44 THE UNIVERSALITY OF GRACE. 

should actually do so — that if he violates civil or 
religious duties, he is left without excuse — is culpa- 
ble- — is amenable to laws, human and divine. And 
in the ordinary transactions of life, a man may do 
this or omit that, according to his own will. Thus, 
as relates to practical purposes, the doctrine is not 
sustained: it is held as a solemn truth, at once be- 
lieved and disbelieved. And the welfare of civil so- 
ciety depends on this practical dereliction of the 
principle in question. For if this principle were 
brought into operation, without any of the checks 
which religious feeling and the good sense of man- 
kind have given — it would completely paralyze 
every laudible and virtuous effort, both public and 
private. The secret will and unchangeable de- 
cree, which cannot be resisted or changed, would 
be supposed to do all for us. We need to cul- 
tivate neither our fields nor our minds— neither re- 
sist temptation, nor admonish the wicked, nor en- 
courage the humble christian. The eternal fiat 
will clothe our fields without our toil— light and 
knowledge will spring up without the discipline of 
schools and the painfulness of research — the wick- 
ed will pursue the undeviating tenor of his way: 
and the elect will neither be comforted by our sym- 
pathy, nor discouraged by our forgetfulness. We 
ourselves shall not be the better for treading the 
path of self-.denial, nor the worse for giving the loos- 
ened rein to our perverse inclinations. These are 
the natural tendencies of the principle in question. 
And every precept, human and divine — every mea- 
sure tending to the public good, every act of social 
duty, and every religious exercise in the human 
mind, are in direct opposition to this principle, and 
its simple operation in human affairs. 

But much labor has been devoted to the doctrine, 
to reconcile it to Scripture and to reason. 



THE UNIVERSALITY OF GRACE. 45 

The principal support which has been drawn 
from the Scriptures, has been from the Epistle to 
the Romans, and a few other passages. Bat this 
is by taking detached portions of Scripture, and 
giving them a construction: for the Scriptures no 
where assert that a fixed, unalterable decree, deter- 
mines beforehand the salvation of all that are saved, 
and the destruction of all that p. re lost. Those who 
contend that the Scriptures are the primary rule of 
faith and practice, are certainly bound to support 
their faith and practice, by plain and clear decla- 
rations of Scripture, and not by forced construction : 
and especially as this construction would militate 
against the whole scope of Scripture testimony. 

We know that detached sentences may be ta- 
ken from any writing we please, and, by the help of 
constructions, be made to convey an idea, altogeth- 
er dirferent from that intended by the writer. If we 
would understand his sentiments, we must take 
into view his whole design, and not reject the ex- 
planations which he gives of his own language. 

To those who rest their hopes of salvation on 
fore-ordination, it may not be improper to remark, 
that if their opinions on these subjects are unfound- 
ed, the pride of opinion will be a poor compensa- 
tion for the consequences of the fatal error. In a 
concern so important as the salvation of the soul^ 
it is certainly unwise to be governed by prejudice, 
or the bias of education, or previous opinion. Mul- 
titudes adhere to opinions once adopted, with a 
pertinacity that seems to suggest the belief, that 
to maintain the opinion, is the great and important 
object in view, without once considering that it 
may be erroneous, and if erroneous, its effects may 
be of the most melancholy consequences to them-* 
selves and others. If it is a point of true wisdom 
to examine, with care, our titles to earthly inherit 



46 THE UNIVERSALITY OF GRACE. 

tances, how much more important is it to be anx- 
ious, and deeply inquiring in regard to an inheri- 
tance of eternal duration ! 

The apostle Peter, speaking of the Epistles of 
Paul, says: "In which are some things hard be to un- 
derstood, which they that are unlearned, [in that 
wisdom which is from above,] and unstable, wrest, 
as they do also the other Scriptures, unto their own 
destruction." 2 Pet. 3. 15, 16. This is an important 
caution, which ought to be borne in mind, whenever 
we resort to constructions of the writings of that 
eminent apostle. He wrote much in the mystery 
of divine things. But as we believe his writings, 
or rather, that the doctrines of the gospel, do all 
harmonize, we should have some regard to the 
grand scope of the whole: seeking also for divine 
wisdom, which alone can unfold them to the 
human understanding. 

The apostle Paul very frequently mentioned the 
terms election, election of Grace, kc. but some have 
given to these terms a construction, which it does 
pot appear the apostle ever gave them. It does 
not appear that he ever rejected obedience from 
the work of salvation. We have not sufficient 
evidence, that he either believed or preached un- 
conditional election and reprobation. Indeed the 
doctrine does not appear to have been professed in 
the primitive church. On the contrary, it was 
several centuries before it was distinctly brought 
Into view. 

A leading feature of the heathen philosophy, was 
the doctrine of fate, or eternal necessity ; which op- 
erated on all things, not excepting the supreme Dei- 
ty himself. As this doctrine had long prevailed 
among both the Greeks and Romans, and as it was 
among those very people that it first became de- 
nominated a christian principle, it is easy to discos 



THE UNIVERSALITY OP GRACE. 47 

er the school from which it emanated. It still bears 
the strong marks of its original character, as it 
was handed down from one heathen philosopher 
to another, till finally, in the 5th century, it was ta- 
ken up as an argument against Pelagius, who be- 
lieved that Grace was given in proportion to our 
merits * Much pains have been taken, much zeal 
and talent displayed, to soften its original features : 
but still it is not materially changed. The eternal 
necessity bears the same strong, inexorable charac- 
ter, that it did in the darkest ages of the world. 

On the introduction of the Gospel Dispensation, 
an important change was to take place, in the vi- 
sible church, as well as in the affusions of spiritual 
blessings. The institutions which had been given 
to the Jews, were to cease, and in the coming in of 
the Gentiles, the former distinctions were to be re- 
moved. In order to prepare both Jews and Gen- 
tiles for this important change, the apostle brought 
into view the divine prerogative, and the designs 
of the Almighty, in making these distinctions. 
When we consider the strong prejudices of the 
Jews, and the ideas which had prevailed among 
the Gentiles, to the time at which the apostle 
wrote, we shall see the necessity of the labors 
which he used, to break down the middle wall of 
partition. And this is the way in which the 

*"We may safely call this doctrine a novelty, seeing the first four hun- 
dred years after Christ, there is no mention made of it : for as it is contrary 
to the Scriptures' testimony, and to the tenor of the gospel; so all the an- 
cient writers, teachers, and doctors of the church, passed it over with a pro- 
found silence. The first foundations of it were laid in the latter writings of 
Augustin, who, in his heat against Pelacius, let fall some expressions, which 
some have unhappily gleaned up, to the establishing of this error: thereby 
contradicting the truth, and sufficiently gainsaying many others, and many 
more and frequent expressions of the same Augustin. Afterwards was this 
doctrine fomented by Dominicus, a friar, and the monks of his order: and 
lastly unhappily taken up by John Calvin, (otherwise a man in divers res- 
pects to be commended,) to the c;reat staininsr of his reputation, and defnma- 
tion both of the protectant and christian religion." [Barc. Apol. p. 111.] 






48 THE UNIVERSALITY OF GRACE. 

Epistles to the Romans, Ephesians, &c. were un^- 
derstood at the time. The Gentiles were encou- 
raged and emboldened, to flock as doves to their 
windows, and the believing Jews, received them as 
fellow heirs of the same precious promises. 

1 say, this appears to have been the understand- 
ing of the passages alluded to, at the time — be- 
cause such was the effect and the doctrine of elec- 
tion and reprobation, as now held, did not become 
obvious till several hundred years afterwards. 

The Jews had been a peculiar people ; because, 
to them had been committed the "Oracles of God," 
and many favors, designed not only for their bene- 
fit, but for the benefit of the whole human race. 
And now the time for the general diffusion of these 
benefits had arrived. At the same time, these fa- 
vors, or this election, (for they were chosen,) did 
not secure salvation, to the individuals of the Jew- 
ish nation — far from it. Many, very many of 
them, lay under a heavy load of condemnation: 
and finally even the nation, as a body, was reject- 
ed. Nor did these peculiar favors to the Jews, 
even during the continuance of that dispensation, 
exclude the Gentile world, from the saving Love of 
God. The apostle bore testimony, that ".the works' 
of the Law were written in their hearts;" that, 
there were "glory, honor, and peace, to every man 
that worketh good, to the Jew first, and also to the 
Gentile: for there is no respect of persons with 
God." Rom. 2. 15, 10, 11. The apostle has not left 
the subject without a sufficient guard against mis- 
construction. In the Epistle to the Romans, and 
in the part of it in which he treats of elet tion, (chap. 
II,) he thus clearly asserts, that it is not uncondi- 
tional: "Thou wilt sav then, the branches were 
broken off, that I micht be eraffed in." But this 
idea he corrects, by telling them, "Because of u»- 



THE UNIVERSALITY OF GRACE. 40 

belief they were broken off," "and thou standest by 
faith." Here it was the unbelief of the Jews, and 
not the secret will of God, that was the cause of 
their being rejected. To the (elect) Gentiles, he 
was equally explicit: "Be not high minded, but 
fear." But why tell them to fear, if their salvation 
and every thing connected with it, was fixed be- 
yond the possibility of change? The apostle tells 
them: "For if God spared not the natural branch- 
es, take heed lest he spare not thee." He does 
not give them any reason to believe, that it made 
no difference whether they took heed or not: which 
must have been the case, if the doctrine of uncon- 
ditional election and reprobation is true. "Be 
hold, therefore, the goodness and severity of God! 
On them which fell, severity:" (because their fall 
was their own act and not his:) "but towards thee, 
goodness, if thou continue in his goodness^ otherwise 
thou also shalt be cut off" But this was without 
object or utility, unless there had been a possibility, 
both of their "continuing in his goodness," & of their 
being " cut off." "And they," said he, directing his 
attention to the Jews, "if they abide not still in 
unbelief, shall be graffed in, for God is able to graff 
them in again." All this would have been without 
meaning, if an irrevocable decree had rendered it 
impossible for them to believe and be accepted. He 
might, with much composure of feeling, have resign- 
ed both Jews and Gentiles, to the operation of the 
'eternal necessity,' 'Fatef or 'decrees,' whichever 
we may call them. The apostle mentions the exer- 
cises & selfdenial, into which he was led, "lest that 
by any means, when he had preached to others, he 
himself should become a cast away." 1 Cor. 9. 27. 
How much below the dignity of the subject* and 
the character of the apostle* must such expressions 
have been, if the thing itself had been impossible! 
H 



00 THE UNIVERSALITY OF GRACE. 

Imagine, for a moment, the ideas we should form 
of a man, who should surround himself with candles 
at mid-day, lest the light of the sun should become 
extinct — or an inhabitant of the mountains, who 
should employ himself in building towers like 
,Babel, lest the ocean should break in upon him — 
or a mariner at sea, who should hide himself be- 
low deck, lest the rocks of invisible mountains 
should fall upon him.— And yet, if the doctrine in 
question is true, the whole strain of admonition 
and caution, which has run through every dispen- 
sation of God to mankind, is equally inconsistent 
with the condition of man. Why should we use 
precautions— lest impossibilities should happen? 
The proposition carries its own refutation with it: 
and we need only to see it, in its simple, genuine 
character, to reject it. 

It must be borne in mind, whenever the apostle 
makes use of the terms, election or reprobation, that 
these are not to be understood as unconditional, or 
wholly independent of the faithfulness or unfaith- 
fulness of the individual, when they relate to 
individuals, or have reference to a future state of 
existence : for the terms are often applied to nations 
or national concerns. 

Thus, the Jews were chosen, that through them 
the knowledge of the true God should be preserved, 
through a dark and idolatrous age. The law, the 
prophets, and the Messiah, came through them. 
This was an election. But they were individually 
and nationally judged according to their obedience. 
On the coming of the Messiah, it pleased Divine 
Goodness to call in the Gentiles, to an equal 
participation of the light of the gospel. This also 
w»s an election, but the Gentiles stood by faith and 
faithfulnesses evidently appears from the passages 
already quoted from the Epistle to the Romans. 



THE UNIVERSALITY OF GRACE. 51 

The apostle Peter also, establishes the same im- 
portant truth, in that, short but comprehensive ad- 
monition to the believers: "Give diligence to make 
your calling and election sure:" which is predicated 
on the clear understanding, that their election was 
not sure without this diligence on their part. 

With these sentiments of the apostles before us, 
as directly applied, by them, to the term election. 
it is easy to understand what is intended by the 
expressions: "According to the election of Grace," 
"The purpose of God, according to election," &c. 
as it is evident that this is conditional. And why 
should any find a difficulty in the idea of conditional 
election: since election is nothing more than a 
choice'! And who is there that cannot compre- 
hend so simple a proposition, as that we cannot 
become the chosen of God, and obtain communion 
and fellowship with him, but in obedience to him? 
For if obedience is indispensably necessary, then 
obedience must be a condition on our part. This 
was further illustrated in the parable of the Supper. 
For we may remember that the invitation was 
given, without ambiguity or counteracting arrange- 
ments. No secret impediments were created by 
him. He sent the invitation. There was no moral 
or physical impossibility in the way. Nothing 
prevented the attendance of those first called, but 
their own voluntary choice. They chose to be 
"excused," and "one went to his farm, and another 
to his merchandise." They were therefore justly 
left to their own choice, and thus entered into the 
state of reprobation. 

The general strain of Scripture promises, both in 
the Old and New Testament, is conditional. "If 
thou doest well, shalt thou not be accepted? and if 
thou doest not well, sin lieth at the door." Gen. 4. 7. 

"Behold,! set before you this day a blessing and 



52 THE UNIVERSALITY OF GRACE, 

a curse: a blessing if ye obey the commandments 
of the Lord your God, which 1 command you this 
day ; and a curse, if ye will not obey the command- 
ments of the Lord your God, but turn aside out of 
the way which I command you this day, to go af- 
ter other gods, which ye have not known." Deut. 
11.26, &c. 

"And it shall come to pass, if thou shalt heark- 
en diligently unto the voice of the Lord thy God, to 
observe and to do his commandments which I com- 
mand thee this day, that the Lord thy God, will set 
thee on high, above all nations of the earth: and all 
these blessings shall come on thee, and overtake 
thee, if thou shalt hearken unto the voice of the 
Lord thy God. Blessed shalt thou be in the city, 
and blessed shalt thou be in the field. Blessed, 
shall be the fruit of thy body, and the fruit of thy 
ground, and the fruit of the cattle, the increase of 
thy kine, and the flocks of thy sheep. Blessed shall 
be thy basket and thy store.— The Lord shall 
command the blessing upon thee in thy store houses 
& in all that thou settest thy hand unto. — The Lord 
shall establish thee, an holy people unto himself, as 
he hath sworn unto thee, if thou shalt keep the com- 
mandments of the Lord thy God, and walk in his 
ways." 

"But it shall come to pass, if thou wilt not heark- 
en unto the voice of the Lord thy God, to observe to 
do all his commandments and his statutes, which 
I command thee this day ; that all these curses shall 
come upon thee & overtake thee: Cursed shalt thou 
be in the city, and cursed shalt thou be in the field ; 
cursed shall be thy basket and thy store — and the 
heaven that is over thy head shall be brass, and 
the earth that is under thee shall be iron." 

I have taken only a few verses out of this chap- 
ter? (Deut, 28th.) but it is entirely filled, though 



THE UNIVERSALITY OF GRACE OJ 

it contains 68 verses, with blessings and curses, all 
conditionally promised and denounced. 

"Ask and ye shall receive, seek and ye shall find, 
knock and it shall be opened unto you, For every 
one that asketh, receiveth, and he that seeketh 
findeth, and to him that knocketh, it shall be open- 
ed." Matt. 7. 7, 8. 

'•Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven, but he that 
doeth the will of my Father which is in heaven." ib. 
21. 

But why need we multiply passages to prove 
this point? We can scarcely read a chapter in the 
Bible, without finding this important truth, incor- 
porated in the precepts, or illustrated by the facts 
recorded in it. 

Much stress has been laid on that passage in the 
Epistle to the Romans: "Jacob have I loved, but 
Esau have 1 hated." Rom. 9. 13. And by blending 
this with a part of the 11th verse of the same chap- 
ter: "For the children being not yet born, neither 
having done any good or evil," &c. an idea is con- 
veyed, that this related personally to Jacob and 
Esau, the one loved and the other hated, previous 
to their being born or doing any good or evil. 

But by taking the texts as they stand in the Scrip- 
tures, and bearing in mind the great objects for 
which the apostle was laboring, we shall find that 
the doctrine in question will receive no support from 
these passages. 

In the first place it may not be improper to quote 
the language of the apostle, and in doing this, to 
remember that he quoted two texts — one from Gen< 
25. 23, and the other from Mai. 1. 2, 3, &c. The 
apostle, after expressing his earnest desire for the 
salvation of his brethren, and alluding to the high 
privileges which had been bestowed upon them, 



54 THE UNIVERSALITY OF GRACE. 

adverts to the ground on which they had miserably 
stumbled: "For" said he, "they are not all Israel 
which are of Israel; neither because they are the 
seed of Abraham are they all children, but in Isaac 
shall thy seed be called. That is, they which are 
the children of the flesh, these are not the children 
of God: but the children of the promise are count- 
ed for the seed." — In these verses he breaks in upon 
their vain confidence in an outward and lineal de- 
scent from the patriarch, and their expectation of 
receiving the promises through that claim. He 
then proceeds, in connection with the latter part 
of the passage just quoted, to point them to the 
true ground of acceptance, which is in Christ; of 
whom Isaac was a lively type ; and who is very 
appropriately called the son of promise. He then 
goes on to allude to a text in Gen. 25. 23, where it 
is recorded of Rebecca, that she went to seek coun- 
sel of the Lord, in relation to her peculiar condition. 
Then it was that the children not being yet born, nor 
having done either good or evil — the apostle says, 
"that the purpose of God might stand, according to 
election, not of works ;" (on which the Jews so much 
relied, as if their rituals brought debt on the Al- 
mighty,) "but of him that calleth, it was said to her« 
The elder shall serve the younger." The text in 
Gen. of which the apostle quoted a part — informed 
Rebecca that she should be the mother of two na- 
tions — that their manners should be different, and 
that the one should be stronger than the other, and 
the elder should serve the younger. To the part of 
this Scripture quoted by the apostle, he adds a 
text from Mai. 1. 2, &c. which was introduced by 
the following impressive language, to the rebel- 
lious house of Israel: "I have loved you, saith 
the Lord." Yet they said: "wherein hast thou 
loved us?" The responding language runs thus: 



THE UNIVERSALITY OF GRACE. 55 

"Was not Esau Jacob's brother? saith the Lord, 
yet I loved Jacob, and I hated Esau, and laid his 
mountains and his heritage waste, for the dragons 
of the wilderness. Whereas Edom saith we are 
impoverished ; but we will return and build the 
desolate places; thus saith the Lord of hosts, 
they shall build, but I will throw down, and they 
shall call them the border of wickedness." 

Thus it is evident that there was, in the passages 
above quoted, an allusion to nations, and at the 
very time at which it was said, Jacob have I loved 
and Esau have I hated, it appears the judgments 
of the Almighty had been poured out upon Edom, 
personated by Esau — and that to this nation was 
applied the striking expressions, "the border of 
wickedness." 

"The elder shall serve the younger" could not 
relate to the individuals who seemed to be the 
ostensible objects of the prophecy. For Jacob never 
exercised authority or dominion over Esau: but 
first fled from him, and afterwards greatly feared 
him. But in the giving of the law, and the coming 
ef the Messiah through the descendants of Jacob, 
there was a fulfilment of this prophecy. 

But we often find that passages of Scripture 
have a mystical and spiritual meaning, as well 
as one that is more obvious and outward: and this 
is peculiarly the ease in Rom. 9. 12: "The elder 
shall serve the younger." Not only did the apostle 
bring into view the dealings of the Almighty 
with the Jewish nation, and his divine prerogative 
to extend his favors to the Gentiles, as well as 
to the Jews, (a doctrine hard to be borne at that 
day,) but the two states of man, the first as he stands 
in the fall, or unregenerate nature, and the second, 
as the new birth is produced by the operation of 
Divine Grace, are beautifully typified by Jacob 



56 



THE UNIVERSALITY OF GRACE. 



and Esau—the one loved, the other hated. The 
carnal mind, inseparable from the fallen, corrupt 
nature, has been, through all ages, at enmity against 
God, and obnoxious to his displeasure: while he re- 
gards, with parental love, the first breathings of the 
new birth. Nor does the similitude end here; for 
all our natural faculties and propensities must 
be brought into subjection to the divine principle, 
if ever we attain to a state of acceptance. 

The first and second natures are often brought 
into view, by instructive metaphors and alle- 
gories; "for that is not first which is spiritual, but 
that which is carnal, and afterwards that which 
is spiritual." 1 Cor. 15. 46. The apostle dwells 
largely on this subject, in divers parts of his epistles. 
Not only Jacob and Esau are mentioned, with 
allusion to this subject, but Isaac, and Ishmael also. 
"Cast out the bond woman and her son, for the son of 
the bond woman shall not inherit with the son of the 
free woman." Gal. 4. 30. "For in Isaac shall thy seed 
be called." Rom.9. 7. "He saith not, and to seeds, as 
of many, but as of one. And to thy seed, which is 
Christ." Gal. 3. 16. As the promises are to this seed, 
so in this also stands the election : and we obtain it 
in no other way, than as we are brought into union 
with Him, who is the "eiect of God." We are cho- 
sen in Him, who was "before the foundation of the 
world." And thus it is that God irrevocably wills, 
That all who come to Him through Jesus Christ— 
who receive the messages of his love, come into tmi* 
on with Christ, as,he saith, "I in you and you in me," 
•"shall be saved :" "iff they continue in his goodness." 
This is the true ground of election: while some 
have greatly erred, in supposing that it stood in the 
individuals, as objects of partial favor, and not as 
thev come into union with "Christ, the elect of 
God." 



THE UNIVERSALITY OP GRACE. 57 

Another passage in the same chapter, has been 
used to establish unconditional election and repro- 
bation: "He will have mercy on whom he will have 
mercy, and whom he will he hardeneth." This text 
asserts the sovereignty of the Deity; a point of doc- 
trine, peculiarly necessary to be insisted on at that 
time, when all the pride and prejudices of the Jews, 
revolted at the idea of admitting the Gentiles to be 
made equal partakers with them, in the blessings 
and privileges of the gospel. 

The idea which seems to be designed to be 
drawn from this text, is, that the mercies of God are 
limited to the elect, and the rest are hardened. If 
this is not the intended inference, I cannot see in 
what way it can support the doctrine. But there 
are numerous passages which would destroy such 
a construction. "For God hath concluded them all," 
saith the same apostle, "in unbelief, that he might 
have mercy upon all." Rom. 11.32. And again: 
"His tender mercies are over ail his works." Ps. 145, 
9. But why need I quote passages of Scripture, to 
prove that God has mercy even on the wicked ? 
It will probably not be denied by any — for if we 
contend that he has mercy on none but the electa 
we must discharge the reprobate from a heavy por- 
tion of their condemnation. If his tender mercies 
have never been extended to them, they can have 
very little to account for. Then we may conclude, 
in the words of the text, that he has "mercy upon 
all." 

It may not be improper now, to make a few re- 
marks on the word, hardening. 

It is a familiar expression, that "reproof either 
hardens or softens its object:" though this be ac- 
tually the effect of other causes, operating on the 
mind. Thus also, if an individual be loaded with 
benefits, the genuine tendency of these benefits, is 
I 



58 



THE UNIVERSALITY OF GRACE, 



to excite the sensations of gratitude. But if these 
emotions are resisted or suppressed, hardness and 
ingratitude take place. And this, by way of setting 
forth the striking depravity of the individual, and as 
bringing his conduct into contrast with the benefits 
received, is spoken of as produced by those very 
benefits. 

It must also be evident to every reflecting mind, 
that where light and conviction are resisted, the de- 
pravity and condemnation, are in proportion to the 
Grace afforded and rejected. It was in allusion 
to this important fact, that our Lord remarked: "If 
the light that is in thee be darkness, how great is 
that darkness." Matt. 6. 23. 

As "fallen nature is froward and propense to 
evil," and as the Grace of God is not resisted but by 
the powerful influences of temptation, so, when that 
Grace is withdrawn, (the only principle of good in 
man,) and all his passions, propensities, and the ma- 
lignant influence of the grand enemy, are let loose 
without restraint, a deep state of depravity necessa- 
rily ensues. In this state of depravity, the know- 
ledge of divine good, which had been communicated 
in mercy, and the remembrance of impressions, once 
tendering in their nature, are now retained, only as 
recollections to heighten the enmity against God 
and his devoted servants. 

The preaching of the apostles, and even of our 
Lord himself, while it carried conviction or conso- 
lation to the minds of those whose day of visita- 
tion was not over, or who had not totally rejected 
the day of mercy, had a very different effect on 
some who heard them. Those very admonitions 
which wrought conviction in the hearts of some, 
excited others to envy almost to madness. And^ 
these different effects, were owing to the conditions 
of the subjects, and not to any thing discordant in 



THE UNIVERSALITY OF GRACE. 59 

the Divine Spirit, from which those admonitions 
proceeded. 

This subject may be further illustrated, by the 
example of fire, hardening clay, and softening wax: 
(Vide Bare. Apol.p. 151,) and the genial warmth 
of the sun, promoting the life and growth of ve- 
getables, and the putrefaction of animal substances 
without life* The properties and action of the fire 
are the same, both on the clay and wax: and so 
is the influence of the sun the same, on the tender 
vegetables, and on the putrid carcase. But the 
difference in the subjects, is the cause of the differ- 
ence in effects produced. Even the same vegeta- 
ble or animal substance, that, while it had life, 
was invigorated by the rays of the sun, and the 
moisture of showers, when deprived of life will be 
rapidly urged to a state of decomposition, and loath- 
some putrefaction, by the same agents : the absence 
of life, being the cause of this important difference 
in effects. And thus the influence of Grace, on 
subjects in whom the divine Life is not extinct, will 
be tendering, salutary, and invigorating — tend- 
ing to salvation. But its operation on those who 
have done violence to this divine principle, and thus 
extinguished it in themselves, must necessarily 
be different. When therefore we adopt that mode 
of expression, which ascribes hardening to the Al- 
mighty, it must be considered in such a qualified 
sense, as admits a state of disobedience, and con- 
sequent wickedness, preceding. 

It will not be denied that the Supreme Being has, 
at different periods, made warning examples of 
those who cast off his fear. Men, who have not on- 
ly rejected the offers of salvation, but become en- 

*This simile cannot apply to men while progressing towards a state of 
reprobation; but when they have actually entered into it. For such was 
the state of those examples in Scripture, that are under consideration, 



60 THE UNIVERSALITY OF GRACE. 

emiesofall goodness, have been, and no doubt will 
be, overruled in their purposes and determinations: 
and been made tit subjects on which to display his 
just judgments and his power. These, the apostle 
calls "vessels of wrath:" but it must not be forgotten 
that they had been "endured with much long-suffer- 
ing." 

Thus it was with the old world, till finally, the 
sentence was pronounced upon them: "My Spirit 
shall not always strive with man." But it may 
be recollected that they had attained to such a 
degree of depravity, that "every imagination of 
their hearts, was evil only continually:" so that, 
speaking in the manner of men, it is said: "And it 
repented the Lord that he had made man upon the 
earth: and it grieved him at his heart:" Gen. 6. 
which clearly shovvs that this depravity was not 
the effect of the irresistible, secret will of God. Thus 
it was with Sodom. . And thus, we believe, it was 
with Pharaoh and the Egyptians; such also were 
Korah, Dathan, and their company ; the old inhabi- 
tants of Canaan ; Saul the first king of Israel, and 
Herod the last; Judas the traitor, and the inhabi- 
tants of Jerusalem, at the time of its final over- 
throw. 

Never was there a more signal display of the 
judgments of the Almighty, than in the case of Je- 
rusalem. In relation to this event, our Lord made 
this expostulatory appeal: "O Jerusalem, Jerusalem, 
thou that killest the prophets, and stonest them 
that are sent unto thee, how often would I have 
gathered thy children together, even as a hen ga- 
thereth her chickens under her wings, but ye would 
not! Behold your house is left unto you desolate." 
Matt. 23. 37. Never did history record a more 
dreadful infatuation, blindness, or hardness of heart, 
than that which possessed the inhabitants of this, 



THE UNIVERSALITY OF GRACE 61 

highly favored city — and yet, the cause of this 
hardness, and the calamities which followed it, was 
— "they loved darkness rather than light.*- John 3. 
19. "He came to his own, but his own received 
him not." — Though he would often have gathered 
them as a hen gathereth her chickens under her 
wings, (a striking illustration of parental love,) yet 
they wndd not; and therefore it was, thatthe things 
which belonged to their peace, were hid from their 
eyes, and an awful desolation came upon them. 

The example of Judas is a further illustration of 
this principle. He was chosen — had obtained a 
part of the ministry of Christ, and was numbered 
with the twelve: but by transgression, fell. 

It may be objected, that our Saviour remarks of 
him: "Have not I chosen you twelve, and one of 
you is a devil?" 

But this does not change the view of the subject. 
The two parts of this sentence relate to different 
periods of time. The act of choosing was long be- 
fore the time at which he was called a devil. Two 
years, or thereabout, before the latter period, he was 
sent to preach the gospel, received as full a com- 
mission as any of the apostles ; and in that commis- 
sion, he, in common with the others, was empower- 
ed "to heal the sick, cleanse the lepers, raise the 
dead, and cast out devils." Matt. 10.8. Now our 
Lord himself clearly proves, that the devil cannot 
cast out devils. Matt. 12. 26. And therefore Judas, 
at this time, was not a devil, but an eminently qual- 
ified minister of Jesus Christ. 

We may also advert, a little more fully, to Saul: 
as it is evident from the text, that his rejection was 
in consequence of his disobedience. And so of all 
that ever became monuments of thejustice and judg- 
ments of God. Indeed it is impossible to be other- 
wise. "The judgments of the Lord are true and 



62 THE UNIVERSALITY OF GRACE. 

righteous altogether;" Ps. 19. 9; and therefore the 
subjects of these, must have done despite to the spi- 
rit of Grace, and so become abandoned by it, and 
given up to a reprobate mind. 

That such was the process of hardening, in numer- 
ous instances recorded in the Holy Scriptures, is ev- 
ident, from the plain, obvious language of the texts. 
That this explains the dealings of God with man, 
without involving unconditional decrees, is equally 
plain. And if we reason from analogy at all on 
the subject, we must consider the case of Pharaoh 
iu the same light. 

Though it is said of him, "For this purpose have 
I raised thee up," even this passage does not sup- 
port the doctrine in question. To raise up, is a figu» 
rative form of expression. It is applied to recov- 
ery from sickness — to the acquisition of power or 
notice — to the advancement from infancy to man- 
hood, and to many other conditions and changes of 
condition, but seldom or never to being brought in- 
io existence. But in all its various applications, 
it shows a state ofweakness, imbecility, and depen- 
dence on the part of him that is raised — and of pow- 
er, &c. in him that raises. It has, both literally and 
.figuratively, a strong affinity to sustain. So we find 
the marginal reading, "made thee to stand up." 
These expressions therefore, very strikingly con- 
veyed to Pharaoh hisown impotency. For his life, his 
faculties, and his power, he was dependent on the 
Almighty. And when he had openly despised the 
Great Jehovah, and set his own power and author- 
ity in opposition to the divine command, then it was 
lhat he was sustained in his usual power, brought 
strikingly into notice, and overthrown in a remark- 
able manner. Perhaps it may not be improper 
to state concisely, the events of those times. I 
will begin with the preceding reign. Then it was 



THE UNIVERSALITY OF GRACE. 63 

that the male infants were ordered to be murder- 
ed, and a cruel and exterminating policy adopted 
towards the Hebrews. When this Pharaoh died, 
his successor, no doubt, pursued the same cruel po- 
licy. The Israelites were oppressed, at least, as 
grievously as ever. We must necessarily suppose 
that this new king was also a cruel and wicked 
man. God, now determining to release his Israel 
from their sufferings, gives Moses his commission. 
In doing this, he opened to the understanding of this 
eminent servant, some future events, and among 
the rest, these expressions occur: "I am sure that 
(Pharaoh) will not let you go." This was but a 
revelation from the Omniscience of the Deity ; and 
implied no coercion. 

On delivering the first message to Pharaoh, he de- 
manded: "Who is the Lord, that I should obey his 
voice, to let Israel go? I know not the Lord, nei- 
ther will I let Israel go." He then ordered Moses 
& Aaron to their burdens, and the same day added, 
beyond any former example, to the severity of the 
tasks imposed on the Hebrews. After this, occur 
the expressions, "I will harden Pharaoh's heart." 

The query may naturally occur, why does God 
harden the hearts of the wicked ? 

The apostle, in the first chapter to the Romans, 
tells us why it takes place. He begins by testify- 
ing: "For the wrath of God is revealed from heaven 
against all ungodliness and unrighteousness of men, 
who hold the truth in unrighteousness. Because 
that which may be known of God, is manifest in 
them: for God hath shown it unto them." And re- 
ferring to the testimony which the visible creation 
bears to the important truths, of which he was 
speaking, he adds: "So they are without excuse." 
And resuming the subject he proceeds: "Because 
that when they knew God, they glorified him not as 






64 THE UNIVERSALITY OF GRACE. 

God, neither were thankful, but became vain in 
their imaginations, and their foolish heart was 
darkened." — "Wherefore, God also gave them up to 
uncleanness, through the lust of their own hearts." 
— "Who changed the truth of God into a lie, and 
worshipped and served the creature, more than the 
Creator — for this cause God gave them up to vile 
affections." "And even as they did not like to re- 
tain God in their knowledge, God gave them over 
to a reprobate mind, to do those things which are 
not convenient." And after enumerating many of 
the gross crimes which mark the reprobate state, 
he comes to the conclusion: "Who knowing the 
judgments of God, that they which commit such 
things are worthy of death, not only do the same, 
but have pleasure in them that do them." And 
the next sentence resumes the sentiment, with 
which the preceding quotations begin: "Therefore 
thou art inexcusable, O man! whoever thou art." 

Let it be remembered, that these expressions oc- 
cur in the first chapter to the Romans, as if the 
apostle intended, thus at the very beginning of his 
writings, to guard against any misconstruction on 
this ground. 

And seeing this cause of hardening, is so clearly 
expressed by the apostle, and in so many varied 
forms of expression, to place it beyond all doubt* 
why should we attempt to find out another cause, 
that would equally militate against the whole 
scope of Scriptures, and the verv attributes of the 
Deity? It places the Justice and Goodness of God 
in a fair point of view: it satisfactorily explains 
his dealings with us: and places our obedience to 
his laws and our responsibility for our actions, on 
the only rational grounds. And here the pious 
christian can repose, without resorting to uncondi- 
tional decrees. 



THE UNIVERSALITY OF GRACE. 65 

Nor is it unworthy of remark, that in the 9th 
chapter to the Romans, which has been supposed 
to be more conclusively in favor of unconditional 
election and reprobation, the apostle makes the 
following brief summary review: "What shall we 
say then? That the Gentiles which followed not 
after righteousness, have attained in righteousness, 
even the righteousness which is of faith. But Israel 
which followed after the law of righteousness, hath 
not attained to the law of righteousness." This 
opens the whole ground of the doctrine before us: 
and when he asks the question, "Wherefore?" it 
would seem inevitable for him to have replied: "Be- 
cause the secret will of God had determined it to 
be so:" if this had been the case. But mark his 
language: "Because they sought it not by faith, 
but as it were by the works of the law" 

That passage in Acts, 13. 48, where it is said: 
"As many as were ordained to eternal life believ- 
ed;" has been supposed very strongly to favor 
the doctrine of unconditional election and reproba- 
tion. But it is only by looking: at this passage^ 
through the medium of that doctrine itself, that such 
a construction can be put upon it. 

To suppose that the word "ordained," related to 
unconditional decrees, existing from all eternity, 
and securing the salvation of all that are saved, 
would make this passage convey a meaning not at 
all to the purpose, for which it has been advanced* 
It would go to shew, not that the conversion of that 
day, among the Gentiles, was confined to the elective 
decrees; but that the election was confined to the 
conversion of that day : and of course, no futher con- 
version there, ever could take place. "As many 
as were ordained to eternal life, believed ;" conse- 
quently, the whole work of conversion there was 
completed, 

& 



. 



$6 THE UNIVERSALITY OF GRACE. 

But leaving this consequence, we may return 
to the word ordained, which means, to appoint put 
in office, or invest with certain powers, or privileges. 
Thus Matthias was ordained, to take part of that 
ministry and apostleship, from which Judas, by 
transgression fell. In this sense also the seven dea- 
cons were ordained. And yet one of them introduc- 
ed that offensive doctrine, so emphatically denounc- 
ed in the Revelations, c. 2, v. 6, 15. (Dupitfs Church 
His. Vol. l,p. 30.) The bishops, in the primitive, 
church, were ordained; and these again ordained 
elders. Tit. 1. 5. In all these cases we see nothing 
that conveys the idea of irrevocable decrees. We 
can speak of ordaining an apostle, a deacon, a 
bishop, or elder, yet suppose that a preparation for 
such office was necessary, and of course became a 
condition ; and further conceive, that in case of apos- 
tacy, they might become unfit for such office, and 
be cast out of it. 

But if it be said, that the ordinations that have 
been mentioned, were the acts of men, while the 
other is the act of God: it may be replied, that in 
those cases which have been quoted, the Holy Spi- 
rit did concur, and therefore they are not to be 
considered as cases of mere human appointment 

But thejre are cases, purely of divine ordination, 
which might futher illustrate the subject. In the 
message delivered to David, when he had proposed 
to build a temple, it is said: "Also I will ordain 
a place for my '.people Israel, and will plant them, 
and they shall dwell in their place, and shall be 
moved no more." 1 Chron. 17. 9. And yet this 
ordaining was evidently conditional; because the 
temple has been demolished — the nation has been 
destroyed, and the remnant of the Jewish stock, 
are scattered from that place, through all civilized 
nations upon the earth. 



THE UNIVERSALITY OF GRACE. 67 

Cases parrallel to this might be found in numer- 
ous periods of the Jewish history. But I con- 
ceive it unnecessary to multiply quotations of the 
kind. A few cases however, from the New Testa- 
ment, may not be improper. It is said in Mark 3. 14, 
that Jesus "ordained twelve, that they should be 
with him" — "and to have power to heal sicknesses, 
and to cast out devils." Judas was one of the twelve : 
and though he was ordained by our Lord Jesus 
Christ himself, yet he did not retain the office, pow- 
ers, or privileges, to which he was ordained. 

In allusion to choosing his disciples from the rest 
of mankind, and ordaining them to the important 
mission that has been recited from Mark, our Lord 
made use of the following expressions to them: "Ye 
have not chosen me, but 1 have chosen you, and 
ordained you, that you should go and bring forth 
fruit, and that your fruit should remain." John 15. 
16. But if it should be supposed that these ex- 
pressions had no allusion to Judas, it should be 
remembered that the same evangelist, c. 6, v. 70 9 
relates that Jesus said: "Have not I chosen you 
twelve, and one of you is a devil ?" Judas therefore 
was chosen: was ordained of Jesus Christ— to the 
same high offices with the other apostles — in which 
he had power to cast out devils — but he kept not 
the station to which the Lord had ordained him; 
and came himself under the power of the devil. 

But some may stumble at the terms, eternal life, 
Much of the difficulty in which controverted subjects 
are involved, arises from inattention to the different 
ideas, attached to certain terms. Thus the terms, 
eternal life, may be understood to relate to the du- 
ration of existence. But it is also applied, and seems 
more properly to belong, to that divine principle^ 
which has been denominated by different forms of 
expression. Thus, it is called Grace, from its 



68 THE UNIVERSALITY OF GRACE. 

being the free gift of God to man, in order to enable 
him to obtain salvation. It is called Light, from its 
illuminating nature and effects on the human mind. 
It is called Life, from the capacities and powers 
which it communicates to those who receive it. 
And it may be, and is, called eternal life, not only 
for the last reasons which are given, but also to 
snew its divine source and nature: and that it is, 
in itself a living, indestructable principle. In the 
text before us, I conceive the terms, eternal life, 
relate to a principle, rather than to the duration 
of existence. Nor is this exposition new, or unpre- 
cedented. There are numerous passages of Scripture 
that will bear this construction, and some that can- 
not bear any other. "When Christ, who is our life 
shall appear." Col. 3. 4. "The power of an end- 
less I'fe." ib. 7. 16. "Thou hast the words of eternal 
life." John 6. 63. "This is life eternal that they 
might know thee, the only true God, and Jesus 
Christ whom thou hast sent." ib. 17.3. "This is 
the true God and eternal life." 1 John 5. 20. "No 
murderer hath eternal life abiding in him." ib. 3. 
15. This last passage, is very conclusive on the 
point, and cannot be construed in any other way. 
The apostle, speaking of the Word, and his incar- 
nation, says: "In him was life: and the life was 
the light of men." John J. 4. The same inspired 
writer, also uses the expressions: "For the life 
was manifested, and we have seen it, and bare wit- 
ness, and shew unto you that eternal life, which 
was with the Father, and was manifested unto us." 
1 John 1.2. And as this Grace, Light, and Life, 
(to which the epithet eternal, so properly belongs,) 
may visit, influence, and animate us — as we may 
be placed in it, as in a new capacity, power, or of- 
fice, we may, by a mode of expression, analogous 
to those cases already quoted, be said to be cho^ 



THE UNIVERSALITY OF GRACE. 69 

sen, appointed, or ordained, to it. But though this 
life itself, is eternal, yet, after possessing it, we 
may be separated from it, and that separation 
be properly denominated death. {Vide Art. Perse- 
verance.) 

The meaning of the passage, quoted from the 
Acts, I conceive, amounts simply to this: that as 
many as received, or were invested with, or come 
under,the influence of the divine \)Tmc\[Ae, "believed." 
For I cannot suppose, that we are to infer any more 
from this passage, than that these Gentiles, on 
hearing the glad tidings of the gospel, preached 
by the apostles, and under the influence of that 
Grace which brings salvation, had become ingraft- 
ed into the true Church, and placed precisely on a 
footing with those to whom it was said: "If thou 
continue in his goodness, otherwise thou also shalt 
be cutoff." 

We do not represent the Supreme Being, as bring- 
ing mankind into existence, for the very purpose of 
making them miserable to all eternity: or calling on 
them for the performance of certain duties, and, at 
the same time, rendering obedience absolutely im- 
possible, and punishing them to all eternity for what 
was the effect of his own irresistible, secret will. 
Such an idea is too shocking to be ascribed to in- 
finite goodness. 

But if it be said that the disobedience of sinners, 
though under the direction of the secret will of God, 
is still voluntary: it may be replied, that this is 
too plain a contradiction to be offered to even the 
lowest capacity. As well might we talk of the vol- 
untary act of a machine, or the voluntary or wilful 
movement of a cloud. It is all the effect of force, 
which the subject has neither power nor will to re- 
sist. 

If it be said that the will of the creature is in ac* 



70 THE UNIVERSALITY OF GRACE. 

cordance with the secret will of God: I answer, so 
much the more is he an object of acceptance, not of 
punishment. But what ideas can men entertain 
of the Deity, to suppose that his secret and revealed 
will are different! That he pretends to will one 
thing, and secretly wills another — that there is 
no reality in the revealed will — it is nothing but 
an appearance, and yet, that an undeviating per- 
formance of the secret will — which is nothing more 
than his real will, is to draw down his judgments 
and everlasting wrath!!! 

It has been urged by some, that God does not 
work without a plan— and that predestination is 
nothing more than the plan of divine operations. 

Suppose we admit that the Supreme Ruler of 
the Universe, does not work without a plan: it does 
not follow that unconditional election and rep- 
robation is that plan. Such a conclusion could not 
be drawn without proving that such a plan would 
be consistent with the attributes of the Deity, and 
also, that the doctrine of free agency would not. 
But this has not been done. On the other hand, it 
may be urged both from Scripture and from reason, 
chat the plan which the Almighty has laid down, 
for the government of his rational creatures, is, that 
man should be free to choose and to act — instruct- 
ed in his duty — enabled to perform it, and made 
subject to the consequences. 

It has also been supposed, that as the Deity fore- 
knows all things- — what is certainly fore-known 
must certainly come to pass. 

All those who have pretended to digest the doc- 
trine into any thing like a system, and all who 
have held it so digested, have distinguished be- 
tween the fore-knowledge of the Deity, and his de- 
crees. The one is an attribute, the other an act. 
The prescience of the Almighty is as much an attr> 



THE UNIVERSALITY OF GRACE. 71 

bute as his power, and must have existed from all 
eternity. But it would seem that a decree necessa- 
rily implied an act: & an act necessarily required a 
time at which it was performed — begun and finish- 
ed. But how will this accord with the idea of its 
having existed from all eternity? And if the presci- 
ence existed before the decrees, then what is fore- 
known, is not necessarily decreed. Calvin* did not 
rely on the argument of fore-knowledge, to establish 
the doctrine of the decrees. At that day there was 
a doctrine which Calvin seemed more careful to 
oppose, than that of free-will — it was the merit of 
works. And as he apprehended it might be sup- 
posed, that the Almighty, fore-knowing the course 
of conduct which each individual would pursue, had 
fixed his election or reprobation according to the 
works fore-known — he contended that the decrees 
were totally irrespective of the fore-knowledge, 
or of the moral condition of the subjects. 

In thus distinguishing between the decrees and 
the fore-knowledge of God; and asserting that such 
decrees are not dependent on this fore-knowledge, 
he entirely destroys the force of the argument which 
has been drawn from that source. For if the exist- 
ence of such decrees be denied, those who con- 
fess that they are not dependent on fore-knowledge, 

* His words are : "But many persons involve this doctrine in difficulties, 
and especially those who pretend to found it upon the Divine Prescience. 
Both of these things we establish, that God foresees all, and that he dis- 
poses of all : but we maintain that it confounds every thing, to subject the 

PREDESTINATION ofGod, to his PRESCIENCE." 

Mackenzie's Life of Calvin, p. 242. 

"We cannot suppose him to have fore-known any thing, which he had not 
previously decreed, without setting up a series of causes extra detjm, 
and making the Deity dependent for a great part of the knowledge he has, 
upon the will and works of his creatures, and upon a combination of cir- 
. cumstances exterior to himself. Therefore, his determinate plan, counsel, 
and purpose, (i.e. his own predestination of causes and effects,) is the only 
basis of his fore-knowledge : which fore-knowledge could neither be certain, 
nor independent, but as founded on his own antecedent decree." 

TOPLADY, p. 100. 



72 THE UNIVERSALITY OP GRACE. 

cannot refer to that fore-knowledge, as an evidence 
of their existence. 

Some of the disciples of Calvin explain his opi* 
nions by saying, that "Intelligent beings first deter- 
mine on a purpose, and then know that it will be 
accomplished." 

If we apply this proposition to the Deity, and it 
certainly can apply to no other being — it will follow*, 
that his prescience did not exist from all eternity. 
For that could not have been of eternal duration, 
which was preceded by any event whatever. Thus 
we are led back to a period, in which, according to 
this view, one of the attributes of the Deity did not 
exist. 

In tracing these various arguments to their nat* 
ural consequences, my mind revolts at the ideas 
which are necessarily excited. It is painful too, 
to my feelings, to canvass the principles of any so- 
ciety, with freedom. I feel no sectarian animosity, 
I know and esteem many individuals who hold 
this very doctrine. But while I acknowledge the 
obligations of charity, I hope it will not be a 
cause of offence, if I am found also in the exercise 
of christian solicitude, for their eternal happiness. 
This solicitude prompts me to the investigation of 
the subject before us, and freely to develope its 
character and consequences. 

And here, I would drop a caution, against a bold- 
ness which is sometimes discoverable, in attempt- 
ing to bring down the divine attributes, to the level 
of human comprehension. It is done in the doctrine 
of infidelity, as well as in those of predestination. 
In the former it has been leveled against revealed 
religion, and all the mysteries it embraces — in the 
latter,it offers an indignity to the Divine Character. 
Among the very objectionable consequences and 
imputations which necessarily follow from it, it rep- 



THE UNIVERSALITY OF GRACE. 73 

resents the fore-knowledge very far below per- 
fection, by confining it merely to what is decreed. 
Besides this, it denies the justice and mercy of the 
Almighty. It is true the professors of the doctrine, 
do not acknowledge these consequences, but they 
follow from it as inevitably as mathematical demon- 
strations. 

And how dare we call these Divine Attributes in 
question? Do not our very hopes of heaven and 
happiness depend on these? Banish these from our 
minds and our prospects are wrapped in gloom. We 
no longer look up to a God, hearing prayer, but to 
an inexorable Being, whom neither prayers nor in- 
tercessions can move. The uncertainty of our being 
of the elect number, must still cross our minds with 
inexpressible horror. Notwithstanding the power- 
fill invitations which we may feel, to become heirs 
of God and joint heirs with Christ, we still may sup- 
pose, he has bid us seek his face in vain; and only 
gives these invitations, to increase our condemna- 
tion, and aggravate our final misery. 

The justice of his judgments and the riches of 
his mercy, have been displayed through all genera- 
tions on earth, and they will be proclaimed in the 
anthems of the redeemed in heaven. 

I shall conclude by appealing to the universal 
experience of mankind; for 1 am persuaded that i 
may assert, without fear of contradiction, that every 
man who has come to feel the powerful operation 
of Redeeming Love, rising into predominance in his 
own heart, feels therein, an extension of good will 
to the whole human family, and a desire for the sal- 
vation of all: in the language of Scripture, u not wil- 
ling that any should perish, but that ail should come 
to repentance and live."* And in proportion as we 

*But what shall we say of such sentiments as the following 1 Do they not 
seem to represent the smallness of the number of those that are saved, as 

L 



74 THE UNIVERSALITY OF GRACE. 

come under the influence of the spirit of him who 
laid down his life for us, so this love and desire for 
the salvation of all men, becomes powerful in us. 
And is it to be supposed that our love for mankind, 
our feelings of pity, commiseration, and desire for 
their salvation, should be thus enlarged, if the Love 
of God, and the means of salvation, were restricted 
to the narrow limits which have been supposed, on 
the predestinarian scheme? It is impossible. Ef- 
fects cannot exceed their cause ; nor any feeling of 
love or good will, or desire for the salvation of souls, 
rise in us, superior to the inexhaustible source of the 
Love of God in Christ Jesus, from which alone it is 
derived in us. 

Nor is this the only evidence we find within our- 
selves. And here I can make a similar appeal: 
whether every man, who is capable of rational, 
reflection, does not feel himself in the full exercise 
of free agency? Is he not conscious of a discrim- 
ination between right & wrong? Does he not feel 
the solemn obligations of Duty? Is there not a con- 
viction on his mind, that a God, all goodness, does 
not require impossibilities of him ; but in fatherly 
regard, invites him to love and gratitude, and finally 

a source of gratification to the elect — and even as enhancing their happi- 
ness? 

"For by not adopting indifferently, the whole world to the hope of salva- 
tion ; but by giving to some, what he refused to others, he, by this com- 
parison of his grace, renders it more estimable and more illustrious." 

Calvin, Inst. lib. 3, ch. 21. 

"In other cases, the value of a privilege or possession, is enhanced by 
its scarceness. A virtuoso, sets but little esteem on a medal, a statue, 
or a vase, so common that every man who oleases, may have one of the 
same kind : he prizes that alone, as a rarity, which really is such ; and 
which is not only intrinsically valuable, but which lies in few hands. 
Were all men here on earth quallified and enabled to appear as kings ; the 
crown, the sceptre, the robe of state, and other ensigns of majesty, would 
presently sink into things hardly noticeable.' 1 

Toplady, preface, p. 8. 

And these comparisons he brings forward, to illustrate the "reflections,'"' 
&c. "of such persons as are favored with a sense of their election in 
Christ to holiness and heaven." ib. 



THE UNIVERSALITY OF GRACE. 75 

to an inheritance, eternal in the heavens? And 
when, at any time, he has gone counter to the con- 
victions in his own bosom, does he not feel that he 
is left without excuse — that the Grace afforded — 
the evidences of sin, and ability to resist tempta- 
tion, were sufficient for him? 

We acknowledge unhesitatingly that God is good, 
that he is not a hard master, or an austere man, 
taking up where he has not laid down, and gather- 
ing where he has not strewed. And when our 
minds are addressed with the language, u As I live 
saith the Lord God, I have no pleasure in the death 
of the wicked, but that the wicked turn from his 
way and live," Ezek. 33. 11, we may respond with 
the apostle, "let God be true, but every man a liar," 
Rom. 3. 4. 



CHAPTER IV. 



®l tin IKtoiuit j> of $t$m CHitfgt* 

Although the preceding articles have all an allu- 
sion and direct reference to Jesus Christ, and sal- 
vation by Him, for He is the only means and way 
of salvation, and the foundation of every christian 
doctrine, yet it seems necessary to say something 
more distinct and particular, in relation to that di- 
vine character. 

The Society of Friends, from the beginning, have 
believed in the Divinity and Humanity of Christ, 
The history of his miraculous conception, birth, life, 
sufferings, death, resurrection, and ascension, as re^ 
corded by the Evangelists, we fully believe. 

A few extracts from the writings of some of the 
most distinguished members of the society, may 
probably be the best introduction to this article. 

G. Fox, in his journal, Vol. 1, p. 4, says: "This 
priest Stevens, asked me, why Christ cried out upon 
the cross: 'My God, my God, why hast thou for- 
saken me?' and why he said, 'If it be possible let 
this cup pass from me; yet not my will but thine be 
done.' I told him, at that time the sins of all mankind 
were upon him, and their iniquities and transgres- 
sions, with which he was wounded, which he was 
to bear, and to be an offering for, as he was man, but 
died not as he was God: so, in that he died for all 
men, tasting death for every man, he was an offer- 
ing for the sins of the whole world. This I spoke, 
being at that time, in a measure, sensible of Christ's 
Bufferings." 



w 



THE DIVINITY OF JESUS CHRIST. 77 

In a publication about the year 1675, entitled, 
A Testimony of what we believe of Christ, he says; 
"The apostle, speaking of the Fathers, saith: 4 Of 
whom, as concerning the flesh, Christ came, who 
is God over all, blessed for ever, Amen.' This was 
the apostles' doctrine to the Church then, which we 
do witness, both as to his flesh, and as he was God." 

G. Fox and others, in an address to the Gov- 
ernor of Barbadoes, (Vide Journal, Vol. 2, p. 139,) 
says: "We own and believe in Jesus Christ, his be- 
loved and only begotten Son, in whom he is well 
pleased: who was conceived by the Holy Ghost, 
and born of the Virgin Mary, in whom we have re- 
demption through his blood, even the forgiveness of 
sins: who is the express Image of the invisible God, 
the first born of every creature, by whom were all 
things created, that are in heaven and in earth, visi- 
ble or invisible, whether they be thrones, dominions, 
principalities, or powers, all things were created by 
Him. And we own and believe, that he was made 
a sacrifice for sin, who knew no sin, neither was 
guile found in his mouth: that he was crucified for us 
in the flesh, without the gates of Jerusalem, and that 
he was buried, and rose again the third day, by the 
power of the Father, for our justification, and that he 
ascended up into heaven, &now sitteth at the right 
hand of God. This Jesus, who was the foundation 
of the prophets and apostles, is our foundation, and 
we believe there is no other foundation to be laid, 
but that which is laid, even Christ Jesus: who tasted 
death for every man, shed his blood for all men, is 
the propitiation for our sins, & not for ours only, but 
also for the sins of whole world." — "He is, (as 
the Scriptures of truth say of him,) our wisdom, 
righteousness, justification, and redemption, nei- 
ther is there salvation in any other, for there is no 
other name under heaven given amongst men, where- 



78 THE DIVINITY OF JESUS CHRIST. 

by we may be saved." — "He is now come in spirit 
and hath given us an understanding, that we know 
him that is true. He rules in our hearts by his law of 
love and life, and makes us free from the law of 
sin and death." 

I. Pennington, Vol. I, p. 694, 4to, ed. says: "It is 
objected against us, who are called Quakers, that 
we deny Christ, and look not to be saved by him as 
he was manifested without us: but look only to be 
saved by Christ within us: to which it is in my heart 
to answer, to such as singly desire satisfaction 
therein." 

"We do indeed expect to be saved, by the reve- 
lation and operation of the Life of Christ within us: 
yet not without relation to what he did without us, 
for all that he did in that body of flesh, was of the 
Father, and had its place and service in the will, 
and according to the counsel of the Father." 

In another treatise, entitled "Flesh and Blood of 
Christ," Vol. 2, p. 256, he says: "Now as touching 
the outward, which ye say we deny, because of 
our testimony to the inward, I have frequently 
given a most solomn testimony thereto ; and God 
knoweth it to be the truth of my heart, and that the 
testifying to the inward doth not make the outward 
void, but rather establish it in its place and service. 
God himself who knew what virtue was in the in- 
ward, yet hath pleased to make use of the outward ; 
and who may contradict, and slight his wisdom 
and counsel therein? It was a spotless sacrifice of 
great value, and effectual for the remission of sins; 
and I do acknowledge unto the Lord, the remission 
of my sins thereby: and bless the Lord for it: even 
for giving up his Son to die for us all." 

William Penn, Vol. 5, p. 310, says: "We cannot 
believe that Christ's death and sufferings so satisfy 
God, or justify men, as that they are thereby accept- 



THE DIVINITY OF JESUS CHRIST. 79 

ed of God. They are indeed put into a siate, capable 
of being accepted of God, and through the obedience 
of faith and sanctification of the spirit, are in a 
state of acceptance." "And though Christ did die for 
us, yet we must, through the aid of his Grace, work 
out our salvation with fear and trembling. As he 
died for sin, so we must die to sin, or we cannot be 
said to be saved by the death & sufferings of Christ."' 

"We do believe that Jesus Christ was our holy 
sacrifice, atonement and propitiation : that he bore 
our iniquities, and by his stripes, we were healed of 
the wounds Adam gave us in his fall: and that God 
is just in forgiving true penitents, upon the credit of 
that holy offering Christ made of himself to God, 
for us: and that what he did and suffered, satisfied 
and pleased God: and that through the offering up 
of himself once for all, through the eternal Spirit, he 
hath forever perfected those, (in all times,) that 
were sanctified: who walk not after the flesh but 
after the Spirit." Vide Rom. 8. 1. 

"In short, justification consists in two parts, or 
hath a two-fold consideration : viz. justification from 
the guilt of sin, and justification from the power and 
pollutions of sin;" — "The first part of justification, 
we do reverently and humbly acknowledge, is only 
for the sake of the death and sufferings of Christ. 
Nothing we can do, though by the operation of the 
Holy Spirit, being able to cancel old debts, or wipe 
out old scores: it is the power and efficacy of that 
propitatory offering, upon faith and repentance, 
that justifies us from the sins of the past: and it 
is the power of Christ's Spirit in our hearts that 
purifies and makes us acceptable before God." 

In a paper presented to parliament, in the year 
1693, signed by 31 of our primitive friends, among 
whom was G. Whitehead, it is declared: 

"1. That Jesus of Nazareth, who was born of the 



m) THE DIVINITY OF JESUS CHRIST. 

virgin Mary, is the true Messiah, the very Christ, 
the Son of the living God, to whom all the prophets 
gave witness: and that we do highly value his 
death, sufferings, works, offices, and merits, for the 
redemption of mankind, together with his laws, 
doctrines, and ministry." 

"II. That this very Christ of God, who is the 
Lamb of God, that taketh away the sins of the 
world, was slain, was dead and is alive, and lives 
forever in his divine glory, dominion, and power, 
with the Father." * * * 

"And we know of no other doctrine or principle, 
preached, maintained, or ever received among or by 
us, since we were a people, contrary to these afore- 
said." {SeweVs Hist, fol ed.p.626.) 

R.Barclay, in his Apology, page 141, expresses 
himself thus: "We do not hereby intend any way 
to lessen or derogate from the atonement and sa- 
crifice of Jesus Christ, but on the contrary, do mag- 
nify and exalt it. For, as we believe all those 
things, have been certainly transacted, which are 
recorded in the Holy Scriptures, concerning the 
birth, life, miracles, sufferings, resurrection, and as- 
cension ofChrist, so we do also believe, that it is the 
duty of every one to believe it, to whom it pleases 
God to reveal the same, and to bring them to the 
knowledge of it. As we firmly believe it was neces- 
sary, that Christ should come, that by his death & 
sufferings, he might offer himself up a sacrifice to 
God, for our sins, who his own self bare our sins, 
in his own body on the tree, so we believe the remis- 
sion of sins, which any partake of, is only in, and 
by virtue of, that most satisfactory sacrifice, and 
no otherwise." 

About the year 1699, G. Keith, having left the 
Society of Friends, and become an inveterate op- 
poser, wrote a book which he called, "The Deism 



THE DIVINITY OF JESUS CHRIST. 81 

of William Penn and his brethren." W. Penn being 
then in America, Thomas Eiwood commenced a 
reply to this book. But B. Coole publishing an 
answer to Keith, Elwood's was never finished, and 
we have only some extracts from it in his Journal ; 
p. 405 to 414. In that reply he says: tk The book 
of \\. Penn's called, 'A Discourse of the general 
Rule of Faith & Life ;' to which G. Keith's Deism is 
an answer, was first printed in the year 1673, as an 
appendix to W.PennVpart of the Christian Quaker, 
(a folio book in two parts, the former written by 
W. Penn, the latter by G. Whitehead.) In that former 
part of the Christian Quaker, written by W. Penn, 
though the tendency of it is to assert and defend 
the Divinity of Christ, and his Spiritual appearance 
by his Divine Light in the hearts of men, yet there 
is enough said concerning his manhood, his outward 
appearance, and sufferings in the flesh, to free 
W. Penn from the imputation or suspicion of deism. 
W. Penn, p. 102, says: 4 His righteous life, with 
respect to its appearance in that body, was griev- 
ed by sin; and the weight of the iniquity of the 
whole world, with the concernment of its eternal 
well-being, lay hard upon him : nor was his manhood 
insensible of it: under the load of this did he travail ; 
alone he trode the wine press, &c. Not that we 
should irreverently rob the holy body, of whatso- 
ever acknowledgment is justly due, nor yet separate 
what God hath joined.' P. 104, chap, 21, 'A confes- 
sion in particular, to Christ's redemption, remission 
justification, and salvation — which was actually to 
the salvation of some, and intentionally of the 
whole world. — As there was a necessity that one 
should die for the people, so whoever then or since 
believed in him, had & have, a seal or confirmation 
of the remission of their sins in his blood. This 
grand assurance of remission do all receive, in the. 

M 



82 THE DIVINITY OF JESUS CHRIST. 

ratifying blood of Christ, who, repenting of their sins 
believe and obey the holy Light, with which he 
hath illuminated them.' P. 107, 'But there is yet 
a further benefit that accrueth by the blood of 
Christ, viz. That Christ is a propitiation and re- 
demption to such as have faith in him. For though 1 
still place the stress of particular benefit upon the 
Light, Life, & Spirit, revealed and witnessed in ev- 
ery particular: yet in that general appearance there 
was a general benefit, justly to be attributed to 
the blood of that very body of Christ: to wit: that 
it did propitiate. For however it might draw 
stupendous judgments upon the heads of those who 
were authors of that dismal tragedy, &died impeni- 
tent, yet doubtless it thus far turned to very great 
account, in that it was a most precious offering in the 
sight of the Lord, and drew God's Love the more 
eminently to mankind: at least, such as should 
believe in his name.' P. 108, 'Doubtless it did great- 
ly influence to some singular tenderness & peculiar 
regard, unto all such as should believe in his name* 
among other his weighty performances ; for the 
sake of that last and greatest of all his external 
acts, the resisting unto blood, for the spiritual good of 
the world, thereby offering his life upon the cross, 
through the power of the Eternal Spirit, that remis- 
sion of sin, God's bounty to the world, might be 
preached in his name, and in his very blood too: as 
that which was most ratifying of all his bodily 
sufferings. And indeed therefore might it seem 
meet to the Holy Ghost, that redemption, propitia- 
tion, and remission, should be declared, and held 
forth in the blood of Christ, unto all that have a right 
faith therein, as saith the apostle to the Romans — 
because it implies a firm belief that Christ was come 
in the flesh, & that none could then have him as their 
propitiation and redemption, who withstood the ac- 



THE DIVINITY OF JESUS CHRIST. 83 

knowledgmentof, & belief in his visible appearance.' 

P. 110, ; Faith in his blood was requisite that they 
might confess him, whose body and blood it was, to 
be Christ. To conclude, we confess; he who then 
appeared, leas, and is the propitiation, &c. And in 
him was redemption obtained, by all those who 
had such true faith in his Blood." 

After T. El wood had taken the above extracts, 
with considerably more to the same purpose, he 
says: "Thus much, (& more which 1 have omitted,) 
against deism, in that very treatise of W. Penn's, 
to which the book, out of which G. Keith, by his art. 
of counterfeit chemistry, would extract deism, was 
an appendix: and yet this was not the direct subject 
of that treatise, but only touched on occasionally, 
or by the by. Should I gather up all quotations 
on this argument, out of our other books, such es- 
pecially, as have more directly handled this sub- 
ject, I might therewith fill a large volume." 

After quoting a large number of texts, in sup- 
port of this doctrine, he adds: "These things, G. 
Keith certainly knows have been constantly held, 
believed, professed, and owned by W. Penn, and 
his brethren the Quakers in general, both privately 
and publicly, in word and writing. These things 
are so often testified of in our meetings, and have 
been so fully and plainly asserted and held forth 
in our books, that we might call in almost as many 
witnesses thereof, as have frequented out meetings, 
or attentively read our books." 

To these testimonies from the writings of our 
primitive friends, I will add a few from the Society 
in its collective capacity. The Epistle from the 
Yearly Meeting in London, written in the year 
1723, to the Quarterly and Monthly Meetings of 
Friends, in Great Britain, Ireland, and elsewhere, 
contains the following advice: 



84 THE DIVINITY OF JESUS CHRIST, 

"And, dear Friends, this Meeting considering 
that some in the present age, do endeavor, as 
well by certain books, as a licentious conversation, 
to lessen and decry the true Faith in our Lord and 
Saviour Jesus Christ, even that precious Faith once 
delivered to his Saints— which, by the mercy of 
God, is also bestowed upon us, doth therefore ear- 
nestly advise and exhort all parents, masters, and 
mistresses of families, and guardians of minors, that 
they prevent, as much as in them lies, their children, 
servants, and youth, under their respective care 
and tuition, from the having or reading books or 
papers, that *have any tendency to prejudice the 
profession of the christian religion, to create in 
them the least doubt concerning the truth of the 
Holy Scriptures, or those necessary and saving 
truths contained in them." 

1728. "And, dear Friends, inasmuch as the 
Holy Scriptures, are the external means of convey-? 
ing and preserving to us an account of the things 
most surely to be believed, concerning the coming 
of our Lord Jesus Christ in the flesh, and the fulfil- 
ling the prophecies relating thereto ; we therefore 
recommend to all Friends, especially elders in the 
Church and masters of families, that they would, 
both by example and advice, impress on the 
minds of the younger, a reverend esteem of those sa- 
cred writings ; & advise them to a frequent reading 
and meditating therein. And that ministers as 
well as elders and others, in all their preaching, 
writing, and conversing about the things of God, 
do keep to the form of sound words, or Scripture 
terms; and that none pretend to be wise above what 
is there written, and in such pretended wisdom, go 
about to explain the things of God, in the words 
which man's wisdom teaches." 

1732. "We tenderly and earnestly advise anc| 



THE DIVINITY OF JESUS CHRTST. 85 

exhort all parents and masters of families, that they 
exert themselves in the wisdom of God, and in the 
strength of his love, to instruct their children and 
families, in the doctrines and precepts of the chris- 
tian religion, contained in the Holy Scriptures ; and 
that they excite them to the diligent reading of 
those sacred writings, which plainly set forth the 
miraculous conception, birth, holy life, wonderful 
works, blessed example, meritorious death, and 
glorious resurrection, ascension and mediation of 
our Lord and Saviour Jesus Christ: and to educate 
their children in the belief of those important truths, 
as well as in the belief of the inward manifestation & 
operation of the Spirit of God on their own minds, 
that they may reap the benefit and advantage there- 
of, for their own peace, and everlasting happiness, 
which is infinitely preferable to all other consider- 
ations. We therefore exhort, in the most earnest 
manner, that all be very careful in this respect ; a 
neglect herein, being, in our judgment, very blame- 
worthy : and further, where any deficiency of this 
sort appears, we recommend to Monthly and Quar- 
terly Meetings, that they stir up those whom it may 
concern, to their dutv herein." 

1736. "We earnestly exhort, that ye hold fast 
the profession of the faith of our Lord Jesus Christ, 
without wavering ; both in respect to his outward 
coming in the flesh, his sufferings, death, resur- 
rection, ascension, mediation, and intercession, at 
the right hand of the Father: and to the inward 
manifestations of his Grace and Holy Spirit in our 
hearts, powerfully working in the soul ofman, to the 
subduing every evil affection and lust, and to the 
purifying of our consciences from dead works, to 
serve the living God: and that through the virtue 
and efficacy of this most holy faith, ye may become 
strong in the Lord, and in the power of his might/ 1 



86 THE DIVINITY OP JESUS CHRIST. 

1800. "There were of old, those who brought 
children to Christ, in the days of his flesh ; and now 
the religious parent can breath no wanner aspira- 
tions for his tender offspring then when he spiritually 
commends them to the protection of his Lord. But 
see friends that you encourage no propensities in 
them, which prevent a union with him. Restrain 
them we beseech you from associating with those 
whose influence and example lead away from his 
law: and, be especially careful that you introduce 
not among them, publications, which are either 
wholly or in part, repugnant to the faith, as it is in 
Jesus." "And finally, Friends, of every age, of every 
rank, we commend you to the protection of Him 
who died for us, and who ever liveth to make inter- 
cession for.us, who is able to save them to the ut- 
termost that come to God by him." 

In the years 1730, '31, and '32, Alexander Ar- 
scott published, in three parts, a work which he call- 
ed, "Considerations relating to the present state of 
the Christian Reljgion," in which he says: "Christ, 
the Au f hor of the Christian Religion, is to be con- 
sidered under a two-fold character — as man, who 
was born of the Virgin Mary — suffered under Pon- 
tius Pilate, was crucified, dead and buried; and as 
God, in which sense he was in the beginning, be- 
fore all worlds, and is called, in Scripture, the Word, 
the Wisdom, and the Power of God." 

"And as what Christ did and suffered for mankind 
was necessary, by the appointment of God the 
Father, for their reconciliation to him, notwith- 
standing their sins and trespasses against him; so 
his presence with them, and in them, is necessary 
for their overcoming sin, and bringing them into a 
state of holiness and acceptance with him; and 
this latter is as truly a part of the christian religion 



THE DIV1MTY OF JESUS CHRIST. 87 

as the first: and both, taken together, make up the 
whole, entire christian religion." 

Henry Tuke, (of England,) in his treatise of the 
Principles of Religion, (N. York ed. 1805,) p. 39, 
says : "The Christian religion teaches, that our first 
parents, having sinned and lost the Divine Image, 
the fallen nature became so predominant, that it 
was by them transferred to their offspring: but in 
order that man might be restored to favor, and to 
a state of purity, it pleased the Almighty to pro- 
mise and send a Redeemer, whose sacrifice of him- 
self, he saw meet to accept, as the means of recon- 
ciliation and forgiveness of sins ; hereby putting an 
end to all those sacrifices ; which, from the fall, or 
very soon after, to the time when Christ thus offer- 
ed up himself, had been adopted as the means of 
obtaining acceptance with God. And though we 
cannot trace this practice to a divine command, 
earlier than the time of Moses; yet the universal 
adoption of it by the religious of all ages, is a strong 
implication that it was of divine origin, instituted 
in reference to that 'one offering by which God hath 
perfected forever them that are sanctified." 

"Thus the chief objects of the coming of Christ, 
evidently appear to have been, first by the sacrifice 
of himself, to make atonement to God for us, and 
to become the mediator between God and man. 
Secondly, by the sanctifying operation of the Holy 
Spirit, c to finish transgression, & to make an end of 
sins, and tobringin everlasting righteousness:' and, 
Thirdly, by putting an end to the legal dispensa- 
tion, and, as the apostle expresses it, 'Blotting out 
the handwriting of ordinances, that was against 
us,' to lead mankind to a more pure and spiritual 
worship of the Divine Being." 

The Evangelist John, introduces the history of 
the life of our Lord Jesus Christ, by a most striking 



83 THE DIVINITY OF JESUS CKRiST. 

testimony to his Divinity: "In the beginning was 
the Word, and the Word was with God, and the 
Word was God." 

"The same was in tiie beginning with God." 
"All things were made by him: and without him 
was not any thing made that was made.'' 

"In him was Life, and the Life was the Light of 
men." 

"He was in the world, and the world was made 
by him, and the world knew him not. And the 
Word was made flesh and dwelt among us." 

Christ said of himself: "Before Abraham was, 
lam." John 8. 58. And again, "I and my Father 
are one." ib. 10. 30. 

The apostle Paul says: (1 Tim. 3. 16,) "God 
was manifest in the flesh, justified in the Spirit, 
seen of angels, preached unto the Gentiles, believed 
on in the world, received up into glory." And in 
another place he says: "Of whom concerning the 
flesh, Christ came, who is over all, God blessed 
forever." Rom. 9. 5. In the 1st chapter of Heb. v. 8. 
he quotes a passage from Psalms, with application 
to Jesus Christ: "But unto the Son he saith, Thy 
throne O God ! is forever and ever." 

The prophet, speaking of his advent, says: "His 
name shall be called Wonderful, Counsellor, the 
Mighty God, the Everlasting Father, the Prince of 
Peace, of the increase of his government and Peace 
there shall be no end." Isa. 9. 6, 7. 

For the redemption of fallen man he condescend- 
ed to be "made flesh," or "take flesh and dwell 
among us," as it is written: "A body hast thou pre- 
pared me." "For verily he took not on him the na- 
ture of angels, but the seed of Abraham," &c. In thus 
being "made flesh,", or "taking; flesh," with its 
feelings and susceptibility of suffering and of death? 
and in submitting to be tempted as we are, he was 



THE DIVINITY OF JESUS CHRIST, 89 

said to be "made like unto his brethren." Heb. 2. 17. 
And yet, we do not, from these expressions, call 
his divinity in question. 

"Beware," said the apostle, "lest any man spoil 
you through philosophy and vain deceit, after the 
traditions of men, after the rudiments of the world, 
and not after Christ ; for in him dwelleth all the 
fulness of the Godhead bodily. And ye are com- 
plete in him, who is the head of all principality 
and power." Col. 2. 8 — -10. "Wherefore God also 
hath highly exalted him, and given him a name 
which is above every name, that at the name of 
Jesus, every knee should bow, of things in heaven, 
and things in earth, and things under the earth, 
and that every tongue should confess, that Jesus 
Christ is Lord, to the glory of God the Father." 
Phil. 2. 9— 11. 

It is not necessary to enter into a statement 
of what constitutes the human character, to draw 
a contrast between this, and the character of Jesus 
Christ ; for though he was man, yet he was more 
than man: the Divine Nature essentially belonged 
to him. 

Thus it was said: "A body hast thou prepared 
me" Heb. 10. 5. And again: "Before Abraham 
was 1 am." — "Z and my Father are one." — "He 
that hath seen me, hath seen the Father." In all 
these passages, and many more which might be 
mentioned, in which there is an obvious and ne- 
cessary reference to his outward appearance, there 
is, at the same time, a direct application of the 
personal pronouns to the Divinity. 

Neither saints on earth, nor angels in heaven, 
have been proper objects of worship; but worship 
was paid to him, not only after his ascension, 
but while he walked among men. The apostle, 
in reference to this view of the subject, says: "When 

N 



90 THE DIVINITY OF JESUS CHRIST. 

he bringeth in the first begotten into the world, he 
saith, And let all the angels of God worship him." 
Heb. 1.6. 

When the wise men. led by a star, were come 
into the house where Christ was born, "they saw the 
young child, with Mary his mother, and fell down 
and worshipped him." Matt. 2. 11. "The leper came 
and worshipped him." ib. 8. 2. "They that were in 
the ship came and worshipped him." ib. 14. 33. 
"The woman of Canaan came and worshipped 
him." ib. 15. 25. "The man came out of the tombs 
and worshipped him." Mark 5. 6. "The blind man 
believed and worshipped." John 9. 38. When he 
entered Jerusalem, the multitude that were with 
him worshipped him — spreading their garments in 
the way, and singing hosanna in the highest. Matt, 
21. 9, 15. And after his resurrection, but before his 
ascension, "his disciples held him by the feet and 
worshipped him." Matt. 28. 9. And again, in v. 17, 
it is said, "his disciples worshipped him." When 
Stephen was suffering death, as a martyr, he 
worshipped, saying "Lord Jesus, receive my Spirit." 

But Peter refused to be worshipped, saying, "1 am 
a man." Paul and Barnabas, when the men of 
Lystra were about to offer divine honors to them, 
rent their clothes, and ran in among them to 
prevent it, saying, they were men of like passions 
with others. And John, when some deep mysteries 
were revealed, was about to worship the angel, 
but he prevented him, saying, "See thou do it not: I 
am thy fellow servant and of thy brethren that have 
the testimony of Jesus — worship God." Rev. 19. 10, 
also 22. 8, 9. 

Thus it is evident that our Lord Jesus Christ, did 
not stand simply in the character of man. 

But there is another important point, to which 
we must direct our attention. He was our Re- 






THE DIVINITY OF JESUS CHRIST. 91 

deemer, Mediator, and propitiatory Sacrifice. These 
offices belonged to him, and to no other. 

He tasted death for every man. Heb. 2. 9. "In 
this was manifested the love of God towards us, 
because that God sent his only begotten Son in- 
to the world, that we might live through him." 
"Herein is love, not that we loved God, but that he 
loved us, and sent his Son to be the propitiation for 
our sins." 1 John 4. 9, 10. "And we have seen, and 
do testify that the Father sent the Son to be the 
Saviour of the world." v. 14. And in the next verse 
he applies these texts to Jesus Christ, in such a 
manner, that they cannot be understood as relat- 
ing exclusively to his spiritual appearance. In 
the 14th verse, he testifies that the Son was 
sent to be the Saviour of the world — and in the 15th 
he bears testimony that Jesus was that Son. And 
he is spoken of throughout the New Testament, as 
the only person who ever stood in the same relation, 

As the Society of Friends have always professed 
and believed in the Divinity of Jesus Christ, it 
may possibly, by some of these, be considered un- 
necessary for me, on the present occasion, to dwell 
on this subject. But as the perusal of this treatise, 
will probably fall into the hands of others, and as 
there are various ideas in the world respecting the 
character of Jesus -Christ, the objects of his coming, 
and the benefits derived from his advent — his suffer- 
ings and death, I hope I shall be permitted to Jadd 
some additional observations and evidences, on 
these important points. 

We have seen already from the most indubita- 
ble testimony of Scripture, that attributes were 
ascribed, epithets were given, and worship paid to 
him, which neither men nor angels can receive; 
and therefore we do not place his character on a 
level with created beings. 



92 THE DIVINITY OF JESUS CHRIST. 

And on entering into a consideration of the 
momentous objects of his coming, and the benefits 
he has conferred upon man, it seem necessary to 
take a slight view of the dispensations which 
preceded his advent. 

The apostle, in his Epistle to the Hebrews, c. 9, 
v. 25, 26, says: "Nor yet that he should offer him- 
self often, as the high priest entereth into the holy 
place every year with blood of others; For 
then must he often have suffered since the foun- 
dation of the world: but now once, in the end of 
the world, hath he appeared, to put away sin by 
the sacrifice of himself." 

"But Christ being come, an high priest of good 
things to come, by a greater and more perfect, 
tabernacle, not made with hands, that is to say, 
not of this building ; Neither by the blood of goats 
and calves, but by his own blood, he entered in 
once into the holy place, having obtained eternal 
redemption for us." v. 1J, 12. 

In these passages there is an allusion to the 
dispensation of the law. 

For in the early ages of the world, after man 
had fallen from his original purity, it pleased 
Almighty God, in condescention to the low and car- 
nal state of the human family, by different dispen- 
sations, gradually to lead then? to Christ. They 
were not prepared, in those early ages, for a dispen- 
sation purely spiritual: nor for that display of light, 
which Jesus Christ would introduce at his coming. 

In the beginning of these dispensations, an inti- 
mation was given of a Saviour. He is promised in 
the very sentence pronounced on our prime an- 
cestors. The promise was renewed in a remarkable 
manner to Abraham: "In thy seed shall all the 
nations of the earth be blessed." This seed the 
apostle says was Christ. Gal. 3. 16. Jacob als^ 



THE DIVINITY OF JESUS CHRIST. 93 

in the visions of light, saw the coming of the 
Messiah. "The sceptre shall not depart from 
Judah, nor a Lawgiver from between his feet untill 
Shiloh come, and unto him shall the gathering of 
the people be." Gen. 49. 10. 

Moses too bore testimony to the children of Isra- 
el, that the Lord their God would raise up a Pro- 
phet, whom they were to hear in all things, under 
the penalty of being cut off. Deut. 18. 15, 18. 

The Law which was given by Moses, abounds 
with types and shadows, pointing to the coming of 
Christ, in relation both to his outward and inward 
appearance. 

The apostle, in his Epistle to the Hebrews, as 
well as in many other places, dwells largely on 
the relation which the types and shadows of the 
Law, had to Christ. 

In the 9th chapter of that Epistle, he expresses 
himself thus: "Then verily the first covenant had 
also ordinances of divine service, & a worldly sanc- 
tuary. For there was a tabernacle made ; the first 
wherein was the candlestick, and the table, and 
the shew-bread, which is called the sanctuary: 
And after the second veil, the tabernacle which 
is called The Holiest of all; which had the golden 
censer, and the ark of the covenant overlaid round- 
about with gold, wtferein was the golden pot that 
had manna, and Aaron's rod that budded, and the 
tables of the covenant; And over it the Cherubims 
of glory, shadowing the mercy seat: of which we 
cannot now speak particularly. Now when these 
things were thus ordained, the priests went always 
into the first tabernacle, accomplishing the service 
of God: But into the second, went the high priest 
alone, once every year, not without blood, which he 
offered for himself, and for the errors of the people: 
The Holy Ghost this signifying, that the way in* 




94 THE DIVINITY OF JESUS CHRIST. 

to the holiest of all was not yet made manifest, 
while as the first tabernacle was yet standing: 
Which was a figure for the time then present, in 
which were offered both gifts and sacrifices, 
that could not make him that did the service per- 
fect, as pertaining to the conscience ; Which stood 
only in meats and drinks, and divers washings, and 
carnal ordinances, imposed on them until the time 
of reformation. But Christ being come an high 
priest of good things to come, by a greater and 
more perfect tabernacle, not made with hands, 
that is to say, not of this building; Neither by 
the blood of goats and calves, but . by his own 
blood; he entered in once into the holy place, 
having obtained eternal redemption for us." — "For 
Christ is not entered into the holy place made 
with hands, which are the figures of the true; but 
into heaven itself, now to appear in the presence 
of God for us: Nor yet that he should offer himself 
often, as the high priest entereth into the holy place 
every year with blood of others ; for then must he of- 
ten have suffered since the foundation of the world: 
but now once, in the end of the world, hath he ap- 
peared, to put away sin by the sacrifice of himself. 
And as it is appointed unto men once to die, but after 
this the judgment; So Christ was once offered to 
bear the sins of many ; and unto them that look for 
him, shall he appear the second time, without sin, 
unto salvation." 

And in the 10th chapter of the same Epistle, af- 
ter shewing the insufficiency of the sacrifices of the 
law, and the impossibility of their taking away sin, 
& adverting to the coming of Christ, he says: "Then 
said he, Lo, I come, to do thy will. O God ! He ta- 
keth away the first that he may establish the second: 
By the which will, we are sanctified through the 
offering of the body of Jesus Christ once for all" 



THE DIVINITY OF JESUS CHRIST. 95 

Having shewn that many of the institutions of 
the law, had reference to the outward, as well as 
to the inward appearance of Christ, and to what he 
did and suffered, as well as to what he still does by 
his Spirit and power in our hearts : it may not be im- 
proper to adduce some texts, to shew that the strik- 
ing events of his life and death, were necessary, and 
in the counsels of infinite wisdom. 

The prophets spoke of his humiliation and death. 
not only as events to come, but as those in which 
we have a deep interest. 

Isa. 53. 1 : "Who hath believed our report? and to 
whom is the arm of the Lord revealed? 

3. He is despised and rejected of men; a man of 
sorrows, and acquainted with grief: and we hid as it 
were our faces from him ; he was despised, and we 
esteemed him not. 

4. Surely he hath borne our griefs, and carried 
our sorrows: yet we did esteem him stricken, smit- 
ten of God, and afflicted. 

5. But he was wounded for our transgressions, he 
was bruised for our iniquities: the chastisement of 
our peace was upon him;,and with his stripes we 
are healed. 

6. All we, like sheep, have gone astray ; we have 
turned every one to his own way; and the Lord 
hath laid on him the iniquity of us all. 

?. He was oppressed, and he was afflicted ; yethe 
opened not his mouth: he is brought as a lamb to 
the slaughter, and as a sheep before her shearers is 
dumb, so he openeth not his mouth. 

8. He was taken from prison and from judgment: 
and who shall declare his generation? for he was 
cut off out of the land of the living: for the trans- 
gression of my people was he stricken. 

10. Yet it pleased the Lord to bruise him; he 
hath put him to grief: when thou shalt make his 



96 



THE DIVINITY OF JESUS CHRIST. 



soul an offering for sin, he shall see his seed, he 
shall prolong his days, and the pleasure of the 
Lord shall prosper in his hands. 

11. He shall see of the travail of his soul, & shall 
be satisfied: by his knowledge shall my righteous ser- 
vant justify many; for he shall bear their iniquities, 

1 2. Therefore will I divide him a portion with the 
great, and he shall divide the spoil with the strong; 
because he hath poured out his soul unto death: 
and he was numbered with the transgressors; and 
he bare the sin of many, and made intercession for 
the transgressors.'' 

Thus the Evangelical prophet, not only foretold 
the sufferings of Christ, as it was afterwards literal- 
ly fulfilled, by the unbelieving Jews, but he clearly 
declares these events, so far as related to our Sa- 
viour himself, to be of divine appointment. It is pro- 
per here to observe, that a distinction may be drawn 
between the event, and the agents by which that 
event was effected. But to this part of the subject 
1 shall speak more particularly in another place. 

The apostles and primitive believers, considered 
the subject in the same point of view that is here 
intended. 

Peter, on the day of Pentecost, in bearing histesti- 
mony to Jesus of Nazareth, said : "Him being deliv- 
ered by the determinate counsel and fore-knowledge 
of God, ye have taken, and by wicked hands have 
crucified and slain ; whom God hath raised up, hav- 
ing loosed the pains of death, because it was not 
possible that he should be holden of it." Acts 2. 23 y 
24. The same eminent apostle bore a similar tes- 
timony to the people, who came together, in con- 
sequence of the miracle performed in the restora- 
tion of the lame man: "And now, brethren, I wot 
that through ignorance ye did it, as did also your 
rulers. But those things, which God before had 



THE DIVINITY OF JESUS CHRIST. 9? 

she-wed by the mouth of all his prophets, that Christ 
should suffer, he hath so fulfilled." ib. 3. 18. And hi 
the fourth chapter, it is recorded, that when they had 
been examined before the Jewish authorities in rela- 
tion to this miracle, &; were borne up by divine pow- 
er on that occasion, and finally returned to their own 
company, and reported what had taken place — 
"They lift up their voice to God with one accord," 
in adoration and praise. And in that united ad- 
dress to the Throne of Grace, they say: "Why did 
the heathen rage, and the people imagine vain 
things? The kings of the earth stood up, and the 
rulers were gathered together, against the Lord 
and against his Christ. For of a truth against thy 
holy child Jesus, whom thou hast anointed, both 
Herod, and Pontius Pilate, with the Gentiles and 
the people of Israel, were gathered together, for to 
do, whatsoever thy hand and thy counsel deter- 
mined before to be done." 

The coming of our Lord Jesus Christ, with all 
that he did and suffered, is ascribed to infinite 
Love. "God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in 
him should not perish, but have everlasting life." 
John 8. 16. 

"Hereby perceive we the love of God, because 
he laid down his life for us." 1 John 3. 16. "Herein 
is love, not that we loved God, but that he loved 
us, and sent his Son to be a propitiation for our 
sins." 1 John 4. 10. "Christ also hath loved us, and 
hath given himself for us, an offering, and a sacrifice 
to God, for a sweet smelling savour." Eph. 5. 2. 

He also testified: "Greater love hath no man 
than this, that a man lay down his life for his 
friends." John 15. 13. "1 lay down my life for the 
sheep" — "therefore doth my Father love me, be- 
cause I lay down my life, that I might take it again. 
O 



98 THE DIVINITY OF JESUS CHRIST. 

No man taketh it from me, but I lay it down of my- 
self. I have power to lay it down, and I have power 
to take it again." John 10. 15, 17, 18. 

Thus the death of our Lord, was one of the great- 
est evidences of his Redeeming Love; it was an 
act, which we should remember with the deepest 
reverence and gratitude. 

But there is still further evidence that it was 
both designed, and necessary. When "Jesus began 
to shew unto his disciples, how that he must go 
unto Jerusalem, and sutler many things of the elders, 
and chief priests, and scribes, and be killed, and be 
raised again the third day," that zealous disciple 
Peter, who could not see the necessity for these 
things, and whose feelings revolted at the idea of 
his sufferings and death, exclaimed : "Be it far from 
thee, Lord, this shall not be unto thee." "But he 
turned & said unto Peter, Get thee behind me satan : 
thou art an offence unto me, for thou savourest not 
the things that be of God, but those that be of men." 
Matt. 16. 21, &c. On another occasion he said, 
"Nevertheless I tell you the truth ; it is expedient 
for you that I go away: for if 1 go not away, 
the Comforter will not come." John 16. 7. This 
saying was incomprehensible to his disciples. For 
how could they suppose it was expedient for them. 
that he should go away? and especially if they 
connected this information, with that which had 
been given of the manner in which he should go, 
that he must suffer many things, and be killed— 
How could they feel an interest in his death, or 
even in his separation from them? He had power 
to control the elements-^-to heal diseases — raise 
the dead, cast out devils, and powerfully adminis- 
ter comfort and consolation. They had felt the 
sweet influences of his presence, seen his miracles, 
tasted of his love, and ail their hopes were centred 



THE DIVINITY OF JESUS CHRIST. 99 

in him. Nor could a case occur to their minds, in 
which benefits had been' ascribed to the death of 
any of the prophets. But notwithstanding all this, 
the language of the Divine Master was, "neverthe- 
less I tell you the truth, it is expedient for you 
that 1 go away." Here then was occasion for the 
exercise offuith, rather than of reason. And again, 
he said: "And I, if I be lifted up from the earth, 
will draw all men unto me." This, it appears, he 
said, signifying what death he should die, and that 
through his death, the Grace which brings salvation, 
and draws the soul to God, should be dispensed 
unto all men. 

As the hour of his trial drew near, and while 
suffering the agonies of it, he said: "For this cause 
came I unto this hour." John 12. 27. When the 
Jews were about to apprehend him, Peter attempted 
to prevent the. accomplishment of those events* 
which the prophets and the Divine Master had 
foretold, but he was commanded to desist, with 
this further evidence of the divine will : "Thinkest 
thou that 1 cannot pray to my Father, and he 
shall presently give me more than twelve legions 
of angels? But how then shall the Scriptures be 
fulfilled, .that thus it must be? Matt. 26. 53, 54, 
"The cup which Jmy Father hath given me, shall I 
not drink it?" John 18. 11. 

It was not possible for the Jews to defeat the 
purposes of his coming, by putting him to death, 
before his ministry was accomplished. The evan- 
gelist bears a testimony to this effect, when he 
says: "No man laid hands on him, because his hour 
was not yet come" John 7. 3D, also 8. 20. But when he 
was about to expire on the cross, he said : "It is 
finished." - 

And when he had risen from the dead, and ap- 
peared to two of his disciples, "He said unto them, 

't.ofC. 






■ 




100 THE DIVINITY OF JESUS CHRIST, 

O fools, &siow of heart to believe all that the pro- 
phets have spoken! Ought not Christ to have suf- 
fered these things, and to enter into his glory? And 
beginning at Moses and all the prophets, he ex- 
pounded unto them, in all the Scriptures, the things 
concerning himself." Luke 24. 25 — 27. 

Again, when he afterwards shewed himself to 
the eleven, "He said unto them, These are the 
words which I spake unto you, while I was yet with 
you, that all things must be fulfilled which were 
written in the law of Moses, and in the prophets, 
and in the Psalms concerning me. Then opened 
he their understanding that they might understand 
the Scriptures, and said unto them: Thus it is writ- 
ten, and thus it behoved Christ to sutler, and to 
rise from the dead the third day: and that repent- 
ance and remission of sins, should be preached in 
his name among all nations, beginning at Jeru- 
salem. And ye are witnesses of these things," 
Luke 24.44—48. 

The apostle Paul uses the following language; 
^'Having therefore obtained help of God, I continue 
unto this day, witnessing both to small and great, 
saying none other things than those which the pro- 
phets and Moses did say should come: that Christ 
should sutler, and that he should be the first that 
should rise from the dead, and should show light 
unto the people, and to the Gentiles." Acts 26. 22, 
23. And when he reached Thessalonica, "where 
was a synagogue of the Jews, as his manner was, he 
went in unto them, and three sabbath days reason- 
ed with them out of the Scriptures, opening and 
alleging, that Christ must needs have suffered, and 
risen from the dead: and that this Jesus, whom I 
preach unto you, is Christ." Acts 17. 2, 3. 

It was very probably an argument with the Jews 
against the christians — that Jesils had suffered— 



THE DIVINITY OF JESUS CHRIST. 101 

because the idea which had generally prevailed 
among them was — that Christ should possess ex- 
traordinary outward power and glory, and should 
abide forever — And therefore to preach Christ cru- 
cified, was to the Jews a stumbling block, and to 
the Greeks foolishness. Hence the apostle thus rea- 
soned with them — thus witnessed to small and 
great — that Christ must needs have suffered, that 
it behoved him to suffer — and that this Jesus whom 
he preached, was Christ. 

The Epistles abound with testimonies of the same 
kind : a few of these will be sufficient for the present, 
The apostle, in speaking of the objects of his com- 
ing, says: "That he, by the Grace. of God, should 
taste death for every man." Heb. 2. 9. 

"For when we were yet without strength, in due 
time, Christ died for the ungodly." "But God com- 
mendeth his love towards us, in that while we were 
yet sinners, Christ died for us. For if, when we were 
enemies, we were reconciled to God by the death of 
his Son, much more, being reconciled, we should be 
saved by his life." Rom. 5. 6, 8, 10. 

Here the apostle ascribes salvation to the life of 
Christ, but he represents our being placed in a capa- 
city to receive salvation, as the effect of his death. In 
the last passage it is expressed in very clear terms. 
We cannot construe what is there said of his deaths 
so as to be understood of his Spirit. He is not re- 
conciled to us by doing violence to this Spirit. To 
crucify afresh the Son of God, and put him to open 
shame, must, & forever will, separate between God 
& the soul. We therefore believe, as R. Barclay ex- 
presses himself, that the Grace which brings salva- 
tion, is the purchase of him who tasted death for 
every man. 

Our Lord himself conveys the same idea, in that 
memorable discourse to his disciples, before he suf- 



102 THE DIVINITY OF JESUS CHRIST. 

fered, in which he told them, it was "expedient for 
them that he should go away, for if he went not 
away, the Comforter would not come." John 16. 7. 

The apostle Paul, in his Epistle to the Romans, c. 
14, v. 9, says: "For to this end Christ both died and 
rose, and revived, that he might be Lord, both 
of the dead and living." And in 1 Cor. 15.3: "For 
1 delivered unto you first of all, that which I also 
received, how that Christ died for our sins, accord- 
ing to the Scriptures; and that he was buried, and 
that he arose again the third day, according to the 
Scriptures." 

In the above passage from the Romans, he pla- 
ces died,, rose, and revived, in the same construction, 
and by applying the words, to this end, which indi- 
cate motive, he shews that all these were in the di- 
vine purposes. 

If it should be supposed that Jesus Christ could 
not be a proper example to us, without being placed 
exactly in our situation: 

I would remark, that this hypothesis will go 
further than its advocates would probably confess 
they intend. It would not only deny his divinity, 
in the proper sense of that word, but it would ascribe 
to him no more strength, knowledge, or Grace, than 
we possess. It would suppose that he might have 
sinned, and become "a cast-away." But this is not 
all. It would lead to the position that he actually 
did sin — "for we have all sinned." And not only 
so, but that he must have realized, in his own person 
or experience, all the difficulties and trials that 
any human being has ever endured ; in order to be 
an example to such. This too would carry him 
through all conditions in human life, and all prac- 
tices which have prevailed amongst men!! 

There is no man possessing any religious feelings 
or even the common exercise of reason, who would 



THE DIVINITY OF JESUS CHRIST. 103 

not revolt from such a train of conclusions. And 
yet they all inevitably follow from the admission 
of the first proposition. There is a sophism in the 
beginning : and the most enormous errors follow, as 
the natural, and unavoidable deductions from it. 

He was completely our holy example, in perform- 
ing the various duties required of man. He not 
only delivered the purest precepts, that were ever 
delivered to man, but he also exemplified them in 
his own conduct : and thus not only displayed their 
excellence, but proved their practicability. Never 
could be a pattern more perfect than he was — never 
an example more interesting and animating, than 
that which he set before us. The most eminent 
patriarchs and prophets, through human weakness, 
or by the power of temptation, at some period of 
their lives, had deviated from a proper line of con- 
duct, or fallen into sin. And thus none had yielded 
a perfect obedience to that manifestation of the 
divine will, which had been given, even under the 
former dispensation. In the language of the apostle, 
all had sinned and come short of the glory of God, 
How important then, was his example, at the very 
time when, by his divine precepts, he revealed those 
high obligations, and that perfect morality which 
consist with true holiness. That perfect accordance 
between the divine will, and all that he did, was 
of great importance and encouragement to us. We 
see that such a conformity to the divine will, which 
in us, and as an example to us, is properly called 
obedience, is possible, through the aid of that 
Spirit which, in its fulness, he possessed. He 
taught us, not by precept alone, but by example, 
both to walk before men, and to approach the 
Throne of Grace. It was he that taught us to use 
that endearing language of filial love & obedience, 
"Our Father who is in heaven." It was he who 



104 THE DIVINITY OP JESUS CHRIST. 

taught that perfect resignation, which breathes the 
simple, comprehensive language: "Not my will, but 
thine be done.' 9 

But in contemplating the example of our blessed 
Lord, and his condescension, in stooping to be found 
in the form of a servant, we ought not to forget the 
important truth, that in Him dwelt the fulness of 
the Godhead bodily— and that it is only of that ful- 
ness "have all we received." We, as creatures, 
or vessels of limited capacities, can receive only a 
measure of that Spirit, which in its fulness, was in 
him. That measure we may have in its purity, 
and according to our capacities, as rational beings 
and moral agents, it may be in dominion over all in 
us, & completely guide and govern us, in all the lit- 
tle which we have to do— and in this sense we are 
to understand that admonition, "Be ye therefore 
perfect, even as your Father which is in heaven is 
perfect." Matt. 5. 48. And yet we are not to suppose 
that we are to rise to an equality with the Deity 
himself; and of consequence, that no human being, 
can ever be considered as capable of attaining an 
equality with the Lord Jesus Christ, "in whom 
dwelt the fulness of the Godhead bodily." 

But lest it might be supposed, that some of the 
preceding arguments, favor the doctrine of uncondi- 
tional election and reprobation, I will make a few 
remarks to obviate such an objection. 

I do not deny that the Almighty has fixed and 
determinate purposes. How else can we have any 
ideas of covenants and promises ? It was such a 
purpose to provide the means of salvation for fal- 
len man. Such a purpose is expressed in Rom. 
2. 6 — 11. "Who will render to every man ac- 
cording to his deeds: To them,' who, by patient 
continuance in well doing, seek for glory, and hon- 
our, and immortality, eternal life. But unto them 









THE DIVINITY OP JESUS CHRIST. 105 

that are contentious, and do not obey the truth, 
but obey unrighteousness ; indignation and wrath, 
tribulation and anguish, upon every soul of man that 
doeth evil, of the Jew first, and also of the Gentile. 
But glory, honor, and peace, to every man that wor- 
keth good, to the Jew first and also to the Gentile; 
for there is no respect of persons with God." Rom. 2. 
6 — 1 1. We must conclude that it was the divine pur- 
pose, that Christ should come into the world, and 
become the author of eternal salvation to them that 
believe. And seeing that he was to come into the 
world, which lay in wickedness, that he was to be- 
come the captain of our salvation, & lead us to vic- 
tory over the world, the flesh, and the devil, it was 
seen meet, in infinite wisdom, that he should over- 
come all these. Accordingly we find he subdued 
the powers of darkness, operating both immediate- 
ly and instrumentally. 

It was intended that he should be tempted— such 
was the testimony of the apostle Paul, Heb. 2. 18: 
and such was the evidence of the Evangelist, where 
he relates, that Jesus was led of the Spirit into the 
wilderness, to be tempted. But it could not be sup- 
posed that the devil performed an acceptable ser- 
vice, in presenting those temptations. He was in 
the full exercise of his demoniac character. Our 
Lord was pleased to meet that malignant spirit, 
which had produced the fall of man from his original 
purity — and to overcome it, in its full power and 
immediate operation. But this, though in itself 
complete, was a victory only in part. The malig- 
nant spirit had obtained admission into the world, 
even in the infancy of human society — man had 
been brought under its power, and become active 
in extending its influence. Our Lord was pleased to 
meet that same spirit, thus operating in its instru- 
ments, and permit them to exercise their power to 
P 



106 THE DIVINITY OF JESUS CHRIST. 

its full extent — and rising above it all, to give de- 
monstration of his Omnipotence, and his ability to 
save, unto the uttermost, all those who look to him 
for assistance. He did not make the devil what he 
was: as appears by Jude the 6th: "The angels 
which kept not their first estate, but left their own 
habitation, he hath reserved in everlasting chains, 
under darkness, unto the judgment of the great 
day." Neither did he make the Jews the devil's 
servants. They became such through temptation, 
and the apostle James says, (c. 1. v. 13,) "Let no 
man say when he is tempted, I am tempted of "God: 
for God cannot be tempted with evil, neither tempt- 
eth he any man." Their enmity therefore against 
Jesus Christ, could be no mitigation of their char- 
acter or condemnation. 

Moral evil not only existed in the world, but it 
had obtained dominion over man. This was the 
very cause why a Redeemer was necessary. Our 
Lord Jesus Christ, condescended to become that 
Redeemer — -And in order to effect the necessary 
redemption, he came, and fully accomplished the 
divine will, producing no depravity, but obtaining a 
victory over it where it already existed. 

We do not suppose that any individual, either 
among the Jews or Gentiles, was ordained from all 
eternity, to become an active agent in producing his 
sufferings. It was in the exercise of their own choice 
that they became subject to that principle and influ- 
ence, which made them the children of the devil, and 
when they became such, "his works they would 
do." John 8.41,44. 

It will not be contended that if all men had been 
under the divine influence — been governed by the 
divine will, or in other words, had been in the image 
of God, Jesus Christ would have been crucified out- 
wardly, any more than he would have been crucifi-: 



THE DIVINITY OF JESUS CHRIST. J 07 

ed inwardly in, their hearts. But it is equally reason- 
able to believe, that if the divine image had not been 
lost, man would have been in no need of a Redeem- 
er — for the very term implies a state of subjection 
and bondage, from which he was to be redeemed. 
Neither would there have been occasion for the 
dispensation of the law; for the lav/ was not made 
for the righteous but the transgressor — Nor would 
there have been occasion for the outward appear-, 
ance of Jesus Christ, as already suggested. For 
man being already in the divine image, would have 
needed no propitiation — no mediation nor redemp- 
tion. If sin had not obtained an entrance into the 
world, with all its consequences, there would have 
been no occasion for him to come, "to put away sin 
by the sacrifice of himself." 

To those, therefore, who say, that Had not dark- 
ness and depravity been in the world, our Lord 
would not have suffered : 

It may be replied, in the words of the apostle: 
"For this purpose the Son of God was manifested, 
that he might destroy the works of the Devil " 1 
John 3. 8. 

We therefore maintain, that there is no Calvin- 
istic principle involved in this doctrine. The dec- 
laration to the house of Israel, still holds true: "I 
call heaven and earth to record this day against 
you, that I have set before you life and death, bless- 
ing and cursing: therefore choose life, that both thou 
&thy seed may live."Deut, 30. 19. And in the ex- 
ercise of that choice, we become servants of him to 
whom we yield ourselves servants to obey — wheth- 
er of sin unto death, or of righteousness unto eter- 
nal life. And as our Lord said to the Jews, "Ye are 
of your father the devil, and the lustsof your father 
ye will do." And as he met their father, permitted 
him to put forth his power in temptation, and then 



:■■ 



108 THE DIVINITY OF JESUS CHRIST. 

overcame him — so he condescended to fall into their 
hands — permitted them to exercise their powers, to 
their full extent, and then rose triumphant over it 
all. And these divine purposes and operations, no 
more gave a sanction to the character and conduct 
of the Jews, than they did to that malignant spirit^ 
by which the Jews were actuated. 

For as this spirit was to be resisted by our Lord, 
in its immediate operation; so he was also to 
overcome it, as it operated instrumentally, in men, 
who had been brought completely under its govern- 
ment and control. And as he was not the author 
or cause of that spirit, and its immediate operation 
against himself, so neither was he the cause of its 
dominion over the Jews, nor of any of its genuine 
effects in their conduct. 

It remains now to say something of the extent of 
the benefits of Christ's coming. These benefits we 
do not confine to the nation of the Jews, nor yet to 
those who have become acquainted with the history 
of his life. 

The promise made to Jacob, at Bethel, is evi- 
dence to this point of doctrine: "In thee and in thy 
seed, shall all the families of the earth be bless- 
ed." Gen. 28. 14. Here the blessing is evidently ex- 
tended to all. And in considering Christ the seed of 
Abraham or Jacob, we must have some special re- 
ference to his outward appearance. The prophets 
spoke of him in this manner. Isa. 42. 1, "Behold 
my servant, whom 1 uphold ; mine elect, in whom 
my soul delighteth : I have put my Spirit upon him ; 
he shall bring forth judgment to the Gentiles. 4, 
The isles shall wait for his law. 5, Thus saith 
God the Lord, he that created the heavens, and 
stretched them out: he that spread forth the 
earth, and that which cometh out ofit;hethat 
giveth breath unto the people upon it, and spirit ta 



THE DIVINITY OF JESUS CHRTST. 109 

them that walk therein ; 6, I the Lord have called 
thee in righteousness, and will hold thine hand, 
and will keep thee, and give thee for a covenant of 
the people, for a light of the Gentiles; 7, To open 
the blind eyes, to bring out the prisoners from the 
prison, and them that sit in darkness out of the pri- 
son house." 

It is no abatement of the force of the argument to 
say, that the Light of Christ is here spoken of. I 
agree that it is, but his outward appearance is 
clearly spoken of at the same time; & as they are 
joined in the text, we have no right to separate 
them. In the 54th chapter, immediately after that 
extraordinarv prophecy respecting the coming and 
sufferings of Christ, which has already been quoted, 
the prophet thus speaks of the blessings which it 
would bring to the Gentiles: "More are the chil- 
dren of the desolate, than the children of the married 
wife, saith the Lord:" which was remarkably verif- 
ed in the accession of the Gentiles to the true church, 
beyond what took place among the Jews. The 
prophet proceeds: "Enlarge the place of thy tent, 
and let them stretch forth the curtains of thy habi- 
tations: spare not, lengthen thy cords, and strength- 
en thy stakes : For thou shalt break forth on the 
right hand and on the left; and thy seed shall in- 
herit the Gentiles, and make the desolate cities to 
be inhabited." These prophecies clearly relate to 
the advent of the Messiah, and the blessings con- 
nected with his coming. 

The angel, in announcing to the shepherds, the 
birth of Christ, "said unto them, Fear not: for be- 
hold I bring you good tidings of great joy, which 
shall be to all people." Thus we see the birth of 
Christ, was good tidings of great joy ; not confined 
to the Jews, but extending to all people. And the 
anthem of the heavenly host, was a clear indication 






110 THE DIVINITY OF JESUS CHRIST. 

of the effects to flow from this deeply interesting 
event — "Glory to God in the highest, and on earth 
peace, good will towards men." And as these 
effects are not confined to one small portion of the 
globe, so it follows that the benefits of his coming 
were commensurate with these. 

It is true, he came, in a particular manner, to the 
Jews. His miracles were wrought, and his living 
example was set among them. The law pointed 
to his personal appearance, and ended when he 
offered up his life on the cross. But still the Gentiles 
were not excluded from the benefits he offered to 
the Jews. There was, in the legal dispensation, a 
strong partition wall of separation between Jews 
and Gentiles; but he. broke down that middle wall 
of partition. And as the Jews were called out of 
typical rites and carnal ordinances — so the Gen- 
tiles were called out of pagan darkness — and both 
were to unite in the light and the liberty of the 
gospel. When our Lord had risen from the dead, 
he gave his apostles a mission, embracing the 
Gentiles no less than the Jews. The fruits of that 
mission gave evidence that the immediate effects of 
the introduction of the new dispensation, were 
confined to no nation or description of the human 
race. 

Even the abrogation of the law itself, had ar» 
effect on the Gentiles, because it removed a dis- 
tinction which had previously existed, and placed 
them on a footing with the Jews. 

Though Christ abrogated the law T , we cannot 
suppose that this was the particular object of 
his coming. He was promised before the law was in 
existence, and the law was designed as a school- 
master, to lead to him. He did not come merely 
to remove the bondage of the law, but the bondage 
of corruption. It was not only to abolish the service 



THE DIVINITY OF JESUS CHRIST. Ill 

of the temple, but to bring life and immortality to 
light ; to be a light to the Gentiles, and bring out 
the prisoners from the prison, and them that sit in 
darkness, out of the prison house. 

The apostle, in his epistle to the Romans, c. 5. in 
speaking of the coming of Christ, takes the same 
enlarged views of the subject. "And not only so, 
but we also joy in God, through our Lord Jesus 
Christ, by whom we have now received the atone- 
ment. Wherefore, as by one man sin entered into 
the world, and death by sin; and so death passed 
upon all men, for that all have sinned — therefore as 
by the offence of one, judgment came upon all men 
to condemnation ; even so by the righteousness of 
one, the free gift came upon all men to justification 
of life — that as sin hath reigned unto death, even 
so might Grace reign, through righteousness, unto 
eternal life, by Jesus Christ our Lord." "For since 
by man came death, by man came also the resur- 
rection of the dead. For as in Adam all die, even 
so in Christ shall all be made alive." 1 Cor. 15. 21, 
22. In this passage there is relation to the outward 
appearance of Christ, his death and resurrection ; 
for he cannot be called man, except in relation to 
his coming in the flesh. So the objects of that 
coming extended as far as the effects of sin had ex- 
tended. Thus, as by one man, sin entered into the 
world, and death by sin, and so death passed upon 
all men, so the benefits of Christ's coming and 
what he did, were to be as extensive: being the 
means of our restoration out of the fall, they reach- 
ed wherever man needed a Saviour. 

And as he came to save the world, (John 12. 47.) 
t»e must be a Saviour to all nations, and in all ages. 
And he who takes in, at one view, the past, the pre- 
sent, & the future, eould certainly make the remedy 
which he had provided for all, apply to all: to those 



112 THE DIVINITY OF JESUS CHRIST. 

who lived before, as well as to those who lived after 
its outward manifestation. 

Sin was in the world, before the outward coming 
of Christ, and as he was the sacrifice for sin, it must 
have applied to all who needed it. Sin now operates 
where the means by which it was first introduced 
into the world were never heard of. And by a 
parity of reasoning, the remedy must also be offered 
in such cases, though they never heard of the means 
by which that remedy was provided. 

Immediately after the fall, when judgment came 
upon our first parents, the promise of the seed was 
made — and this became an object of faith ; even 
that faith, the power and efficacy of which, the apos- 
tle so beautifully describes. Then too commenced 
that dispensation of types & shadows which point- 
ed to Christ, and continued to the time when he 
offered up his life on the cross. By this faith, it 
was, that the elders obtained a good report. By 
this also Abel offered a more acceptable offering 
than Cain. The apostle proceeds to enumerate the 
patriarchs, down to Abraham, Isaac, and Jacob, 
as examples of the efficacy of faith rand then says:. 
"These all died in faith, not having received 
the promises, but having seen them afar off, and 
were persuaded of them, and embraced them." Heb. 
11. 13. 

Our Lord also testified: "Your Father Abraham 
rejoiced to see my day: and he saw it and was 
glad." John 8.^6. Thus, while they had the pro- 
mises of the Messiah to come — while they were ex- 
ercised in types and shadows, pointing to those 
good things; though the things promised themselves 
were afar off — yet through f (nth, they were enabled, 
not only to see them at a distance, but to be persua- 
ded of them, and to embrace them. Thus, in that 
living faith, they had "the substance of the things 



THE DIVINITY OF JESUS CHRIST. 113 

hoped for, and the evidence of things not seen," or 
capable of being seen, but through the medium of 
this faith itself. 

It is not my intention to attempt, in any degree, to 
remove that vail with which Almighty God, has 
covered those secret things which belong to himself. 
He has been pleased, in condescension, to reveal to 
us, that through our Lord Jesus Christ, the free gift 
came upon all men unto justification. And we have 
neither right nor occasion to inquire, why or how 
it was done. But we are bound to believe that it 
was done-, and that it came upon ALL; every age 
and part of the world participated in the benefits 
of that one offering, by which he hath forever, and 
as W. Penn observes, in all times, perfected those 
who are sanctified, who walk not after the flesh, but 
after the Spirit. 

And this is the testimony of our primitive Friends, 
and of the Society, down to the present day. R. 
Barclay, in the Thesis to the 5th and 6th propo- 
sitions of his Apology, when speaking of the true 
Light, which enlighteneth every man that cometh 
into the world, says: "Nor is it less universal than 
the seed of sin — being the -purchase of his death, who 
tasted death for every man: for as in Adam all die i 
even so in Chris? shall all he made alive.'"' 

The doctrine of that sanctification of the spirit, 
which we must experience in ourselves, in order to 
obtain salvation, has already been alluded to, in the 
chapter on the Original and Present State of Man, 
and in that on the Universality of Grace; and will 
again be brought into view, in one relating to Sanc- 
tification and Justification. But considering its 
importance, I am not willing to pass from the 
present subject, without repeating, That salvation, 
is an actual, and not an ideal work. We must ex- 
perience it, if we attain to it. If we have not the 
Q 



1 14 THE DIVINITY OF JESUS CHRIST. 

Spirit of Christ, ruling and purifying our hearts, we 
are none of his. We are bound to commemorate 
his goodness — to remember, with humble gratitude, 
what he has done and suffered for us. But we should 
still bear in mind, that these benefits and intended 
blessings, will avail us nothing, if we do not submit 
to the operation of his Spirit and power in our hearts. 
Where much is given, much will be required. And 
surely much has been done for us all. If the Lord 
Jesus Christ, has offered up his life for us — if in 
reviewing the agonizing sufferings and death of the 
Immaculate Lamb, we are to consider them as the 
evidences of his redeeming love — and as designed 
to obtain eternal redemption for us— how humbling, 
how tendering must be the reflections! How strong 
must be our obligations to love and obey Him, who 
first loved us, and gave himself a ransom for us! 
How great must be our condemnation, if we become 
insensible to these powerful motives to gratitude 
and love ! "If a man love me," said he, "he will 
keep my words: and my Father will love him, and 
we will come unto him, and make our abode with 
him " John 14. 23. Here the first spring of action 
is the love of Christ, operating upon our hearts. 
Obedience flows from that love. This again draws 
more largely of the divine favor: and ends in an 
intimate union and communion with God — a sensi- 
ble enjoyment of his Divine Presence. 

It never was intended by the death of Christ, 
to purchase for us, the privilege, (if privilege it can 
be called,) of living without God in the world. He 
did not come to perpetuate sin, and establish the 
dominion of darkness; but to finish transgression, 
make an end of sin, and bring in everlasting righte- 
ousness — that sin might no more have dominion 
over us — and to bring into captivity every thought, 
to the obedience of Christ. Though Christ has 



THE DIVINITY OF JESUS CHRIST. 115 

died for us — though he has given us a measure of 
his Grace — though he visits and revisits us with the 
offers of his love, and of salvation, yet it is possible 
for all these favors to pass from us, so that we 
may never realize any advantages from them in the 
end. 

Let us therefore remember that we are bought 
with a price, and are not our own— that we may 
not henceforth live unto ourselves but unto him 
who died for us, and rose again — that as he rose 
from the dead by the power of the Father, so we 
may walk in newness of life, by the aid and 
operation of his Spirit, revealed in our hearts. 

I do not consider it proper to enter upon an inqui- 
ry into the Divine Nature ; or how it subsisted in 
its different manifestations ; or how the Divinity was 
connected with human nature; or why this was 
necessary. The secrets of the Divine Counsels 
do not belong to us; and we have no occasion to 
enter into discussion respecting them. On the con- 
trary, wherever they have been made the subjects 
of curious and speculative inquiry, the mind has been 
in danger of being led, by specious reasonings, into 
views and sentiments incompatible with those 
which have been presented to us through the medi- 
um of Divine Revelation: and thus the whole ground 
of infidelity, lies open before those who enter into 
such inquiries. 

On reviewing this portion of the doctrines of 
the gospel, we may remember, that no part of the 
christian system, has been so frequently assail- 
ed, or with such varied modes of attack, as this. 
Here it was that the Jews stumbled and fell. 
Here the wisdom of the world, from the Greeks 
down to the present day, has discovered, (as it 
has supposed.) much foolishness. Here reason has 
exerted its powers, to penetrate into the secret 



116 THE DIVINITY OF JESUS CHRIST. 

counsels of the Almighty, and has boldly attempted 
to bring down, even the Divine Nature, to the 
measure of its own limited capacity. 

No wisdom but that which is from above, can 
comprehend the mysteries of the kingdom of hea- 
ven. And as the Divine Nature, and the Divine 
Counsels are abundantly wrapped in deep mystery, 
the curious have been anxious to discover — the 
presumptuous have been bold to explain — -and the 
sceptical have been ready to deny, those things 
which mere human faculties never could understand. 
The means of redemption have opened a wide field 
of conjecture, for speculative minds. But how in^ 
adequate must be the most exalted human powers, 
to comprehend the love of God, operating for the 
redemption of a fallen world! How unable to 
devise the means! how incapable of tracing them 
to the accomplished end ! 

It still remains to be the divine determinaton, to 
"confound the wisdom of the wise, and bring to 
naught, the understanding of the prudent." And yet 
he will, from time to time, reveal to the humble, 
attentive mind, however simple, all that is neces- 
sary for it to know. 

It is instructive to remember, that when John 
saw, in the hand of him that sat on the throne, a 
Book, written within and on the back side, sealed 
with seven seals — "there was no man found in heav- 
en nor on earth, worthy to loose the seals, or to look 
thereon." Let us then be cautious, how we presume 
to look thereon, or make what lies beyond the seals, 
the subjects of speculative inquiry. It is the Lion 
of the tribe of Judah alone, that is worthy to open 
this Book, and reveal the deep mysteries it contains. 
And until he is pleased to do this, all human anxiety 
|s unavailing. And when this great work is going 
on s it will be progressive, and in due order from th$ 



THE DIVINITY OF JESUS CHRIST. 117 

first to the seventh. And as it is carried on, how 
every thing is brought down, into greater and great- 
er degrees of abasement, till nothing but God alone 
is exalted, and there is silence in heaven. 

But before this state is experienced, there is an- 
other state or dispensation to be passed through — 
a state represented by the most striking metaphors 
— "There was a great earthquake ; and the sun be- 
came black as sackcloth of hair, and the moon be- 
came as blood ; and the stars of Heaven fell unto 
the earth, even as a fig tree casteth her untimely figs, 
when she is shaken of a mighty wind: And the 
heaven departed as a scroll, when it is rolled to- 
gether; and every mountain and island were moved 
out of their places: And the kings of the earth, 
and the great men, and the rich men, and the chief 
captains, and the mighty men, and every bond- 
man, and every freeman, hid themselves in the 
dens and in the rocks of the mountains ; and said 
to the mountains and rocks, Fall on us, and hide us 
from the face of him that sitteth on the throne, and 
from the wrath of the Lamb: for the great day of his 
wrath is come; and who shall be able to stand?'' 
Where then will be all the idle notions of specula- 
tive minds? The very heavens — the imagined right- 
eousness of these, must pass away as a scroll when 
it is rolled together. 

Let us then seek rather to have our minds en- 
larged in the love of God in Christ Jesus, that we 
may adopt the language of the apostle, "we love 
him because he first loved us." In the affusions of 
this love, which prompts the filial language of Fa- 
ther. we shall be enabled "to receive the kingdom of 
heaven as a little child." How striking the com- 
parison ! In the little child there are no bold flights 
of fancy — no philosphical reasoning, (falsely so 
called,) no feelings of its own independent capa* 



118 THE DIVINITY OP JESUS CHRIST. 

cities and powers— but all is dependence on the 
teaching of the parent— -all is faith— unhesitating: 
confidence in the counsel and instruction received. 
In this humble, dependent, teachable state of mind, 
with love predominating over all, we shall be pre- 
pared for the opening of the seals ; and view with 
increasing gratitude, at every stage of this progres- 
sive work, the wonders of Redeeming Love — to 
sing the new song, saying, Thou art worthy to take 
the book, and to open the seals thereof: for thou 
wast slain, and has redeemed us to God by thy 
blood,— and has made us unto God kings and 
priests:— and finally to participate in that heaven- 
ly silence, in which God is felt to reign over all, with 
that power and majesty, which the language of 
saints and angels cannot adequately convey. 



CHAPTER V. 



I have already shown, in preceding articles, that 
we believe Justification to consist of two parts, "or 
to have a two-fold consideration." It has also been 
fully stated, that we believe the first part con- 
sists in what Jesus Christ did for man, in removing 
the incapacities of the fallen state, and placing, in 
every human heart, that seed of Grace, which is 
the first principle, and efficient cause of salvation. 
The second part consists in what He does for us, 
in us, and this forms the subject of the ensuing ar- 
ticle. 

As the inward operations of the Spirit of Truth 
are submitted to, in the convictions for sin, and de- 
sire after redemption, which it produces in the heart, 
the work of Sanctification and Justification advan- 
ces — for they go on together. 

The apostle very clearly sets forth the suces- 
sive advances of this great work. "But ye are 
washed, but ye are sanctified, but ye are justified 
in the name of the Lord Jesus, and by the Spirit of 
our God." 1 Cor. 6. 11. 

The first operations of Divine Grace, on the heart, 
are generally of the tendering kind. It is true that 
the mind, may be powerfully broken in upon, and 
the just judgments of God for sin, may be awfully 
revealed ; but this does not take place, unless there 
has been a slighting of the day of merciful visita- 
tion, and the offers of Redeeming Love. But 
even when the rebellious and backsliding, are thus 



120 OF SANCTIFICATION AND JUSTIFICATION. 

met with in judgment mixed with mercy — as there 
is a willingness wrought, to submit to the purifying 
dispensation, the heart is brought into a state of 
great tenderness. 

This state of christian experience is beautifully 
illustrated by the baptism of water to repentance, 
and is the very thing typified by that baptism,, 
as used by John, to whose ministration it peculiarly 
belonged. And this answers to the language of 
the apostle, who represents washing, as the first 
process in the great work of renovation. 

Under this dispensation, the subject not only be- 
comes washed, and cleansed from the more obvious 
defilements, such as (figuratively speaking) water 
can reach— but as repentance is experienced, & in 
the melting, soothing affusions of Divine Love, the 
soul becomes powerfully attached to its Redeemer. 
And thus it becomes prepared to bear a more puri- 
fying dispensation, which answers to the baptism of 
fire: wherein all those deep defilements, that were 
not reached by the former cleansing are removed — - 
the dross, the tin, and even the reprobate silver are 
consumed, and sanctification takes place. 

And not till we have passed through these puri- 
fying dispensations, are we sanctified and justified 
in trie name of the Lord Jesus, and by the Spirit of 
our God. Then it is that old things are done away, 
and all things become new. In this state the soul 
is united to God, in a holy fellowship and commu- 
nion, and stands &$ justified, or accounted just: its 
former transgressions being forgiven, done away, 
and remembered no more. 

The judgments of God are not according to the 
decisions of men, who sometimes justify, or account 
men just, when there is no real change effected, 
but a mere exemption from the consequences of 
guilt. But as sin produces corruption and defile- 



OP SANGUIFICATION AND JUSTIFICATION. 121 

ment, these mast be cleansed and removed, before 
the subject can be accepted or accounted as justifi- 
ed: — and this cleansing from the defilements of sin, 
is Sanctification. 

Various opinions have existed among the differ- 
ent denominations of christians on the subject of 
Justification. While some have imagined it to de- 
pend on good works.oihexs rejected works altogether, 
and supposed it to depend on the merit and righte- 
ousness of Christ, imputed to us. And others again 
imagine our justification and acceptance to depend 
on an irrevocable decree, existing from all eter- 
nity. 

The Society of Friends do not exactly coincide 
with any of these opinions. 

As we stand in the fall, or unregenerate state, we 
possess no merit, or power of ourselves, by which we 
can obtain acceptance, or make reconciliation with 
God. Much less can we have any thing to make 
atonement for sins committed. God requires noth- 
ing but our duty.--Any thing more than duty could 
not be acceptable to him. This leaves nothing 
wherewith to balance the account, of duties omit- 
ted or crimes committed. But by the coming and 
offering of Christ, "the free gift came upon all men 
unto justification of life." Here it is shown that this 
natural incapacity is removed — that this free gift is 
extended to all men, and that, if not obstructed by 
disobedience, it ultimately leads "to justification of 
life." 

This Grace and gift to us, is the pure love of God 9 
by which we are called and invited to come unto 
him, and by which we are drawn, in love and grati- 
tude, and obedience, to him. 

This love of God, through Jesus Christ, is the 
very spirit of reconciliation, and the only possible 
medium, by which we can become united to him, 
R 



122 OF SANCTIFICATION AND JUSTIFICATION. 

But in its first extension to us, we are no further 
justified, than to receive the capacity to salvation,, 
and the oilers of forgiveness of sins that are past, 
and to stand acquitted from them by the atonement 
of Christ, supplying what was lacking on our part, 
on condition of our obedience to the manifestations 
of his Spirit. As these manifestations are obeyed, 
and repentance, and the laver of regeneration 
passed through — with the various baptisms and 
purifying operations of divine Grace in us, the work 
of sanctification is effected. And as we are sanc- 
tified, so we are justified. Nor does complete 
justification take place, in moral agents, any other 
way. We may indeed be sanctified in part, and 
justified in part: for as this is not (generally) an 
instantaneous work, so there are many intermediate 
stages between the beginning & completion of this 
important change. 

As we possess no power or capacity of our own, 
for any good thing, so we cannot pretend that our 
own right hand can save us. All the wil lings and 
runnings of our will, avail nothing. "By Grace we 
are saved, through faith, and that not of ourselves, 
it is the gift of God." But though it is by this alone 
that we are saved — though we can claim nothing as 
due to us — but on the contrary are bound to acknow- 
ledge after all, that we are unprofitable servants — 
we have done no more than was our duty to do, 
and this, by the help of the Spirit of God, producing 
the will, and giving ability to do the deed; yet as 
this divine principle of light and life, becomes the 
governing and predominating power in us, it brings 
forth works of righteousness, as well as a state of 
sanctification. Good works are the fruits ofthis 
divine principle, as said the apostle: "The fruit 
of the Spirit is love, joy, peace, long-suffering, gen- 
tleness, goodness, faith, meekness, temperance." 



OF SANCTIFICATION AND JUSTIFICATION. 123 

And thus also, the same apostle, in another place, 
says: "By the Grace of God, I am what I am." 

And as our beneficent Creator, in his inscrutable 
wisdom and goodness, has constituted us with the 
freedom of will, to choose the principle and motives 
by which we will be governed, (for though he pro- 
duces in us the will, and gives ability to perform his 
own good pleasure, yet he grants us the privilege 
to make that will our own,) as this is realized in us, 
and works of righteousness produced, as the fruit of 
the Spirit, we not only become sanctified and jus- 
tified — but also in some sense, objects of rewards — = 
Not by virtue of what, we have done, in our own 
wills, but in the divine will. 

When we reflect, that not only the ability for every 
good word and work, but even the most secret in- 
clination of heart to serve God, is the effect of his 
own divine influence on us — when we further bring 
to mind the disappointments, the miseries, and 
vexation of spirit which are the genuine effects of 
sin, on the one hand, and the pure, substantial enjoy- 
ments of peace and animating hope, which are the 
portion of the righteous in this life — we may ex- 
claim, in the language of the poet: 

"Astonishing beyond astonishment! 

Heaven the reward for heaven enjoyed below !" 

To conclude, "let none be so bold as to mock God, 
supposing themselves justified and accepted in the 
sight of God, by virtue of Christ's death and suf- 
ferings, while they remain unsanctified and unjus- 
tified in their own hearts, and polluted in their sins: 
lest their hope prove that of the hypocrite, which 
perisheth. Neither let any foolishly imagine, that 
they can, by their own works, or by the performance 
of any ceremonies, or traditions, or by the giving of 
gold or money, or by afflicting their bodies in will 
worship, and voluntary humility, or foolishly striv- 



124 OF SANCTIFICATION AND JUSTIFICATION. 

ing to conform their way to the outward letter of 
the law, flatter themselves that they merit before 
God, or draw a debt upon him, or that any man or 
men have power to make such kind of things ef- 
fectual to their justification, lest they be found fool- 
ish boasters, and strangers to Christ — indeed. But 
blessed forever are they that having truly had a 
sense of their own unworthiness and sinfulness, 
and having seen all their own endeavours and 
performances fruitless arid vain, and beheld their 
own emptiness and the vanity of their hopes, faith 
and confidence, while they remain inwardly— pur- 
sued and condemned by God's holy witness in their 
hearts, and so having applied themselves thereto, 
and suffer his Grace to work in them, are become 
changed and renewed in the spirit of their minds, 
past from death unto life, and know Jesus arisen 
in them, working both the will and deed: and 
so having put on the Lord Jesus Christ, in effect, 
are clothed with him, and partake of his righteous- 
ness and nature. Such can draw near to the Lord, 
with boldness and know their acceptance, in and 
by him, in whom, and in as many as are found in 
him, the Father is well pleased," (Barclay's Jipo* 
logy, Prop. 7.) 









CHAPTER VI. 



m iHvftztitm xvC8 ffivuttotvmw. 

It has been shewn, in the preceding article, that 
as the Grace of God, which brings salvation, is re- 
ceived, and its teachings obeyed, (for it is always 
accompanied with power,) as, under its blessed in- 
fluence, instructing and strenghthening us, we come 
to deny ungodliness and the world's lusts, and to live 
soberly, righteously, and godly in this present world, 
we become washed, sanctified, and justified. It re- 
mains to be considered how far this work of reno- 
vation may be advanced, or how far Christ may 
prevail in us, & we over our soul's enemies, through 
the operation of his power in us. 

Does the Captain of our salvation, lead us to 
complete victory? or must we remain, all our life- 
time, subject to bondage? 

The weapons of the saints' warfare are mighty 
through God, to the pulling down of strong holds, 
casting down imaginations, and every high thing 
that exalteth itself against the knowledge of God, 
and bringing into captivity, every thought to the 
obedience of Christ. 

The Society of Friends accordingly believe, that 
it is possible to obtain a complete victory over sin, 
in this life. If we believe, that there are some who 
are completely hardened, and given up to a repro- 
bate mind ; such as the apostle said it is impossible 
to renew them again to repentance, can we suppose 
that God is not able or willing, to carry on his work 
of renovation and sanctification, in his devoted 



126 OP PERFECTION AND PERSEVERANCE. 

servants, as far as the grand enemy of mankind* 
can carry on his work of darkness in the children of 
disobedience? 

The testimony of Scripture is very clear on this 
subject. 

"Let not sin therefore reign in your mortal body* 
that ye should obey it in the lusts thereof: "Neither 
yield ye your members as instruments of unrighte- 
ousness unto sin, but yield yourselves unto God, as 
those that are alive from the dead, and your mem- 
bers as the instruments of righteousness unto God: 
For sin shall not have dominion over you." 

"Know ye not that to whom ye yield yourselves 
servants to obey, his servants ye are to whom ye 
obey, whether of sin unto death, or of obedience 
unto righteousness? Being then made free from 
sin, ye became the servants of righteousness.' 5 
"For when ye were the servants of sin, ye were 
free from righteousness. What fruit had ye then 
in those things, whereof ye are now ashamed? for 
the end of those things is death. But now being 
made free from sin, and become servants to God, ye 
have your fruit unto holiness, and the end ever- 
lasting life. For the wages of sin is death, but the 
gift of God is eternal life, through Jesus Christ 
our Lord." Rom. 6. 12, 13, 14, 16, 18, 20, 21, 22, 23. 

"Awake to righteousness, and sin not." 1 Cor. 15. 
34. 

"Whatsoever is born of God overcometh the 
world, and this is the victory that overcometh the 
world, even our faith." 1 John 5.4. 

"We shall see him as he is. And every man 
that hath his hope in him, purifieth himself, even 
as he is pure. Whosoever committeth sin, trans- 
gresseth also the law, for sin is the transgression of 
the law. And ye know that he was manifested to 
take away our sins : and in him is no sin. Whosoever 



OP PERFECTION AND PERSEVERANCE, 127 

abideth in him, sinneth not." "Little children, let 
no man deceive you. He that committeth sin is 
of the devil, for the devil sinneth from the begin- 
ning. For this purpose, the Son of God was man- 
ifested, that he might destroy the works of the 
devil." "In this the children of God are manifest, 
and the children of the devil. Whosoever doeth 
not righteousness is not of God." 1 John 3. 2, 3$ 4, 5, 
6,7,8, 10. 

The apostle admonishes the Hebrews, "let us go 
on to perfection." "Be perfect, be of good comforts- 
said he to the Corinthians. Andean we suppose 
impossibilities are required of us? surely not. But 
he assumes this state as already attained— "Let 
us,,therefore,asmany as be perfect, be thus minded." 
Phil. 3. 15. Again he represents it as attainable— 
"That we may present every man perfect in Christ 
Jesus." Col. 1. 28. "Laboring fervently for you in 
prayers, that ye may stand perfect, and complete in 
all the will of God." ib. 4. 12. "For the law made 
nothing perfect, but the bringing in of a better hope 
did." Heb. 7. 19. "And this also we wish, even 
your perfection." 2 Cor. 13. 9. 

Thus if we refer to Scripture, as authority in this 
case, as we do in all cases of the kind, the most 
ample and conclusive proofs will be found, in sup- 
port of the belief, that it is possible for us to obtain 
a complete victory over sin, in this life. 

If we reason from the nature of things, the 
conclusion will be the same. For who can suppose, 
either that God determines that his most devoted 
servants, should continue in sin, through their whole 
lives, or that he is unable to redeem them from all 
evil? 

What father or master would so dispose the 
government of his children or servants, that they 
should either not serve him? or if they did, that they 



128 OF PERFECTION AND PERSEVERANCE, 

should be continually destroying what they had 
done right — or be ever offering him insults and 
indignities, or serving his inveterate enemy even 
more than they served kim% (Vide Barclay's JLpol.) 
The idea is certainly preposterous, as applied to 
human affairs. And surely we must allow that ku~ 
man wisdom and decorum, are not superior to the 
wisdom of God, displayed in the moral government 
of his rational creatures. 

How beautiful is the similitude of the vine, as ap- 
plied by our Lord, to the relation between him and 
his followers! "I am the Vine, and ye are the 
branches." And how forcible the injunction to 
abide in Mm, or they could not bear fruit! Is it not 
essentially necessary that they continue in the Vine? 
And if they continue steadily in the vine, their sap 
& nourishment will all be derived from that source. 
Making then the application which our Lord himself 
made — if we abide in Mm, deriving our whole life, 
growth, and nourishment from him — whence should 
we draw those influences that result in sin? It is 
only as we are separated from him, and attached to 
some other stock, that we draw that poisonous 
sap. 

And thus it is, that many who have made consid- 
erable progress in sanctiflcation, by unwatchful- 
ness, have suffered themselves to be detached from 
Christ, the true Vine — and have fallen into sin — 
some irretrievably, and thus made shipwreck of 
faith and a good conscience, & become cast away. 
While others, by attention to the witness for God 9 
obtain repentance, forgiveness, and restoration, 
through the riches of divine Mercy: "For God is 
able to graff them in again/' 

But the question is not, whether some do not sin? 
but whether the dedicated servants of God, are un- 
der the absolute necessity to sin? W e believe they 



OF PERFECTION AND PERSEVERANCE. 129 

are not. There is a cloud of witnesses to prove 
that they are not. We are sensible of the frailties 
of human nature. We know that man, by his own 
strength, & in his own will, cannot obtain a victory 
over sin. Neither can he obtain a victory over 
one individual sin. But as he is endued with the pow- 
er of God to salvation, he experiences the truth of 
the answer made to the apostle — "My Grace is suf- 
ficient for thee; for my strength is made perfect in 
weakness." 2 Cor. 12. 9. 

As our Redeemer is all-sufficient to deliver us 
from the very chains and powers of darkness, so, 
when introduced into the glorious liberty of the 
sons of God, he is certainly able to preserve us in 
that liberty. 

But though we believe in the possibility of per- 
fection, so as to attain to true holiness and a com- 
plete victory over sin, yet we believe it is only ex- 
perienced by man, "as he is born again, renewed in 
his mind — raised by Christ, knowing Christ alive, 
reigning, and ruling in him, and guiding and leading 
him by his Spirit, and revealing in him the law of the 
Spirit of life: which not only manifests and reproves 
sin, but also gives power to come out of it." (Bar* 
clay's Apol p. 242.) 

We also believe in the admonition of our Lord, 
both as to its extent, and its absolute necessity: 
"What I say unto you, I say unto all, watch" Mark 
13. 37. For it is only in this state of watchfulness 
that we are taught to expect preservation. 

The possibility of falling from Grace is clearly es- 
tablished by Scripture testimony. Both the Old and 
New Testament abound with passages which can- 
not be misunderstood, in relation to the necessity of 
Perseverance. 

The Prophet Ezekiel is very clear on this point: 
"Neither shall the righteous be able to live for his 
S 



130 OP PERFECTION AND PERSEVERANCE. 

righteousness, in the day thai fbe sin's eth" Ezek. 33. 
12. "When 1 shall say to the righteous, that he 
shall surely live, if he trust to his own right eousness 
and commit iniquity, all his righteousness shall not 
be remembered, but for his iniquity that he hath 
committed he shall die for it." in 13. 

The apostle Peter admonishes the true believers 
to "give diligence to make their calling and election 
sure." And the apostle Paul himself, found it neces- 
sary to keep his body under, lest after he had preach- 
ed to others, he himself should become a cast-a- 
way. He speaks also of some who had made ship- 
wreck of faith and a good conscience, which they 
could not have done if they had never had them. 
He also gives us to understand that those who had 
been enlightened, and tasted of the heavenly gift, 
and were partakers of the Holy Ghost, and had 
tasted of the good Word of God, and the powers of 
the world to come, might again fall away so far, 
that it would be impossible to renew them again to 
repentance. Heb. 6. 4, &c. 

But as the necessity of perseverance will not be 
denied, unless it be on the grounds of uncondition- 
al election and reprobation, and as that doctrine • 
has already been examined, I conceive it unneces- 
sary to enlarge here. (Vide Barclmfs JlpoL Prop, 8.) 

W r hen,in the solemn acts of devotion, we bow be- 
fore the throne, we feel an irresistible evidence of 
the riches of his goodness, and the plenitude of his 
power. We know that he is willing and able to save 
to the uttermost. And if we sin, we are left without 
exc use. We can plead no necessity to sin. The 
witness for God, that was disregarded, and perhaps 
trampled under foot, arises in judgment against us, 
and convinces us that the fault is all our own. 
Were not the fault our own, how could we feel 
repentance*? 



OF PERFECTION AND PERSEVERANCE. 131 

If we admit that a life of holiness is not enjoined, 
it will destroy the weight of religious obligation, 
and the very life of devotion, and set aside the 
whole body of divine precepts and commands. 

If we suppose that God has not enabled us to obey 
his commands, it will be casting a grossly injurious 
imputation on the divine character. 

We are bound to believe that we are called 
to holiness, and to "be followers of God, as dear 
children"— "to put off the old man, which is cor* 
rupt, according to the deceitful lusts," & "be sepa- 
rated" from all those things "for which cometh the 
wrath of God, on the children of disobedience" — "to 
be renewed in the spirit of our minds," & "put on the 
new man, which after God, is created in righteous- 
ness and true holiness:" and "walking as children 
of light, to serve him in newness of life." 

And we are equally confident that impossibilities 
are not required of us. He never designed to bring 
us under continual condemnation, by our continual 
falling into sin, for want of ability to resist tempta- 
tion: knowing that "he will not suffer us to be 
tempted above that we are able to bear, but will, 
with the temptation, make way also for our es- 
cape." 

Those who properly maintain the watch & the war- 
fare, can adopt the language of the apostle: "Nay 
in all these things we are more than conquerors, 
through him that loved us, for I am persuaded, that 
neither death, nor life, nor angels, nor principalities, 
nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, shall 
be able to separate us from the love of God which 
is in Christ Jesus our Lord," Rom. 8. 37 — 39, 






CHAPTER VII. 



#f tfie Serf jrtutm 

In giving our belief of the Scriptures, we adopt 
the language of the apostles themselves; that they 
"are able to make wise unto salvation, through faith 
which is in Christ Jesus" — that they were "given 
by inspiration of God, and are profitable for doctrine, 
for reproof, for correction, for instruction in righte- 
ousness; that the man of God may be perfect, 
thoroughly furnished unto all good works." 2 Tim. 3. 
15 — 17. "For the prophecy came not in old time, 
by the will of man: but holy men of God, spake as 
they were moved by the Holy Ghost." 2 Pet. 1. 2L 

But though we give a full and unequivocal testi- 
mony to their divine origin, and the just estimation 
in which we hold them, yet we are not willing to 
fall into the error, of ascribing to them a character 
or an efficacy, which belongs only to that divine 
Source, from which they came. Thus we do not 
call them "the Word of God." And our practice 
in this respect, has sometimes been misunderstood 
by other religious denominations. But I would ask 
the calm and patient reflection of such, that they 
may clearly understand our views, before they pass 
censure upon us. 

What idea, I would inquire, do they themselves 
intend to convey by the terms, "the Word of God?" 
If they mean, that the divine Spirit dictated them; 
so do we. If they mean that God spoke through 
his servants, as recorded in the Scriptures; so do we. 
Wherein then, it may be asked, do we differ? It 



THE SCRIPTURES. 133 

is in this. The Scriptures themselves, appropriate 
the epithet in question, to Christ. 

The Evangelist says: "In the beginning was the 
Word, and the Word was with God, and the Word 
was God. The same was in the beginning with 
God. All things were made by him ; & without him 
was not any thing made, that was made." John 1. 
1 — 3. "And the W 7 ord was made flesh and dwelt 
among us." v. 14. "The Word of God is quick 
and powerful, and is a discerner of the thoughts 
and intents of the heart; neither is there any 
creature that is not manifest m his sight." Heb. 4. 
12, 13. "The worlds were framed by the W r ord of 
God." ib. 11. 3. Arid John, in the Revelations, 
speaking of him who is "called Faithful and True," 
whom "the armies in heaven followed," and who is 
"King of kings, and Lord of lords," says: "His 
name is called the Word of God." Rev. 19. 13. 

W r e therefore do not feel ourselves at liberty to 
apply that name to the Scriptures, which in Scrip- 
ture, is applied to him who created the worlds. It 
would lead to erroneous conclusions ; and might I 
not say, without giving offence, that erroneous opi- 
nions have been already drawn on the subject. 

It has been supposed by some, that the Scriptures 
are the only rule of faith and practice — and, con- 
structively, that without a knowledge of them, sal- 
vation is not possible. 

Here we take the same ground that was taken 
in regard to the name ; for this is attributing to the 
Scriptures, what they testify should be ascribed to 
Christ. 

The great body of christian professors, confess 
that the mysteries which the Scriptures contain, 
cannot be understood without the illuminating 
influence of the Holy Spirit. And surely none of 
these can suppose that the Scriptures are superior 



134 THE SCRIPTURES, 

to that Spirit from which they were given forth 7 
and by which they must still be unfolded to the 
human mind. For the inconsistency of such an 
opinion must be obvious. 

We think also that salvation is not limited to 
the circulation of the Scriptures. This would be 
derogatory to the divine character, as well as to 
the doctrines of the christian religion. 

If none can be saved, but those who have the 
Scriptures, it is possible for man to deprive his fel- 
low of salvation, by the exercise of force; in putting 
it out of his power to obtain the means. And thus 
it would follow, that human power can not only kill 
the body, but cast the soul info an eternal separa- 
tion from the divine presence ; directly contrary to 
the doctrine of our Lord. 

The condition of slaves is intimately connected 
with this view of the subject. Even in the midst 
of a highly professing people, they are deprived of 
the Scriptures, by being deprived of education suf- 
ficient to read them. And these restrictions, and 
privations, are imposed by law, in some parts of 
the world, in which vast numbers of them reside. 
And can a legislative body thus deprive millions of 
their fellow men, of the means of salvation? can 
such on opinion find an advocate? 

But I am aware that I shall be told, that they can 
hear the preaching of the gospel ; and thus they 
can be saved. 

But what if the preaching which they hear 
should not be the gospel? Or will any preaching 
that is delivered, even by unqualified persons, an- 
swer as well as the Scriptures? The objection, 
in the sense in which it must be taken, is going from 
the point — it is taking new grounds; and such as 
cannot be sustained. It is giving up the Scriptures 
as the rule, and transferring it to the preachers: be- 



THE SCRIPTURES. id J 

cause these slaves, cannot refer to the Scriptures, 
as a test of what they hear. It transfers all that 
has been attributed to the Scriptures, from those sa- 
cred writings, to men — and many of these, not even 
professing to speak under divine influence. Are 
these doctrines of the gospel? Is this the excel- 
lence of the new covenant dispensation? Are we 
brought at last, to this point, to maintain that we 
are obliged to teach every man his neighbor, &c.* 
saying, Know the Lord? 

The condition of the poor must also be taken in- 
to consideration. Many of these are desitute of 
the Scriptures. And cannot God save these, though 
they are objects of his peculiar regard? 

Infants too, are all destitute of the Scriptures. 
And are they all lost on that account? 

These, it may be said, are only destitute of the 
Scriptures, in consequence of that course of events, 
which is the result of the moral government of the 
Deity himself. 

The same may be said of deaf and dumb persons, 
And we are brought to the same conclusion, in re- 
lation to those nations, who never had it in their 
power to come to a knowledge of these writings. 
And, consequently, if we are to suppose that infants 
are not lost, for the want of that knowledge, which 
it is impossible they should have, so likewise of deaf 
and dumb persons-— and of all others who are under 
the same privations, from causes equally beyond 
their control. 

But in contending that men may be saved without 
the knowledge of the Scriptures, we do not intend, 
in any degree, to let down their excellence, or deny 
their divine authority, or the superior advantages 
that we possess, who have them. The reasoning 
of the apostle may very properly be brought to il- 
lustrate our views on this subject. After shewing 



136 THE SCRIPTURES. 

that the Gentiles were objects of divine regard, he 
came to a question, very similar to that now under 
consideration: "What advantage then hath the 
Jew?" His answer was very appropriate: "Much 
every way ;" "chiefly because that unto them were 
committed the oracles of God." Rom. 3. 1, 2. And 
the Scriptures now embrace not only what they 
possessed — the Law, the Prophets, and the Psalms, 
but the New Testament, in addition to these. So 
that the advantages we possess over the heathen 
part of the world, are abundantly superior to those 
which were possessed by the Jews. And we are 
bound to acknowledge, commemorate, and be hum- 
bly thankful for these advantages. And more than 
this, if we do not make a corresponding improve- 
ment, our condemnation will be in proportion. 

To suppose, because salvation is possible to 
those who are deprived of the knowledge of the 
Scriptures, that they are not eminently useful to 
those who have them, or capable of being so, can- 
not be drawn from reason or analogy. Such an idea 
would have a direct tendency to cut off the sense of 
the blessings we enjoy, and deprive us of the feel- 
ings of gratitude to the divine Source of these bless- 
ings. 

I am aware that it is possible not to distinguish 
between that which is indispensable, & that which 
is useful — and consequently not to ascribe to that 
which is not indispensable, its due weight and im- 
portance. These errors have been fallen into, in 
regard to the Scriptures. While some have supposed 
they were indispensable, others, in avoiding this 
extreme, have denied their utility altogether: sup- 
posing, that because the Grace of God is sufficient, 
and has appeared to all men, it is producing unne- 
cessary perplexity in the heathen part of the 
world, to introduce among them the views, princi- 



THE SCTJPTURE5, 137 

pies, and precepts which are presented to us, in the 
Scriptures. The sentiment amounts to this — that 
as man may be saved by the operations in his own 
mind, taken in connection with what "Christ has 
done for us, without us," it is unnecessary and per- 
haps improper, to disturb him with any ideas but 
his own, Whoever entertains opinions like these^ 
is certainly bound, by his own principles, to ob- 
serve a profound silence. Whatever may be the 
ignorance of men— whatever light & knowledge he 
may think has been bestowed upon him, mankind^ 
according to his own doctrine, are not to be bene- 
fited by his sentiments, or his labors for their instruc- 
tion. If he does propagate his opinions, he gives a 
practical contradiction to the very sentiments he is 
endeavoring to establish. 

A man, we know, may exist in a state of extreme 
privation. And yet no one would suppose there 
would be no advantage — no blessing, in any thing 
he could possess above that state of privation and 
mere existence. And thus in the case before us } 
though we contend that a man may be saved, who 
is deprived of all instrumental advantages, yet we 
are bound to acknowledge that these external 
means are favors, for which we should be deeply 
and reverently thankful to Almighty God, who has 
been pleased to bestow them upon us* And the 
Holy Scriptures stand pre-eminently high among 
these blessings, for which v*e should be thus thank- 
ful. "Bless the Lord, O my soul," said the Psalmist, 
"and forget not all his benefits." Ps. 1()3. % And 
this remains to be the language of the pious mind. 

Thus the Society^ from the beginning, though they 
have been unwilling to apply a name to the 
Scriptures, which belongs to the Divinity— and 
though they have been unwilling to ascribe to them 
an office and an efficacy, which belong to Christ, 
T 



138 THE SCRIPTURES. 

yet they have valued them above all other writings 
in the world: and in all cases, and at all times, 
have been willing to bring their principles and 
practices to them, as to a certain test. And not 
only so, but the different Yearly Meetings, from 
their institution down to. the present day, have 
made it a rule of the Society, and held it up, as a 
strong obligation on all its members — "Frequently 
to read the Holy Scriptures." And inferior Meetings 
are required to inform superior Meetings, whether 
these advices are observed in the families within 
their limits or not. 

The following extracts, are taken from the ad- 
vices issued by the Yearly Meeting held in Lon- 
don ; annexing to each, the date at which it was is- 
sued: 

"Recommended,as an incumbent duty on friends, 
to cause their children to be frequent in reading the 
Holy Scriptures, and to observe to them the exam- 
ples of such children, as in Scripture are recorded 
to have early learned the fear of the Lord, and 
hearkened to his counsel" 1709. 

"It is also seriously advised,that no Friends suffer 
romances, play-books, or other vain & idle phaitiph- 
lets, in their houses or families, which tend to 
corrupt the minds of youth ; but that thev excite 
them to the reading of the Holy Scriptures, and re- 
ligious books. Let the Holy Scriptures be early 
taught our youth, diligently searched and serious- 
ly read by Friends, with due regard to the Holy 
Spirit from whence they came, and by which they 
are truly opened: for they contain excellent doc- 
trines, rules, and precepts, divine and moral." 1720. 

"And, dear friends, inasmuch as the Holy Scrip- 
tures are the external means of conveying and pre- 
serving to us, an account of the things most surely 
to be believed, concerning the coming of our Lord 



THE SCRIPTURES. 139 

Jesus Christ in the flesh, and the fulfilling of the 
prophecies relating thereto ; we therefore recom- 
mend to all Friends, especially elders in the church, 
and masters of families, that they would, both by 
example and advice, impress on the minds of the 
younger, a reverent esteem of those sacred writings, 
and advise them to a frequent reading and medita- 
ting therein: — and that you. would, at proper times 
and seasons, and when you find your minds rightly 
disposed thereunto, give the youth to understand* 
that the same good experience of the work of sane- 
tification, through the operation of the Spirit of 
God, which the Holy Scriptures plentifully bear 
testimony to, is to be witnessed by believers in all 
generations, as well as by those in the first ages of 
Christianity; in which case, some account of your 
own experience will be helpful to them. And this 
we recommend as the most effectual means of be- 
getting and establishing in their minds, a firm belief 
of the christian doctrine in general, as well as the 
necessity of the aid and help of the operations of 
the Holy Spirit of God in the hearts of men, in par- 
ticular, contained in that most excellent book, the 
Bible; and of preserving them from being defiled 
with the many pernicious notions and principles, 
contrary to such sound doctrine, which are at this 
time industriously dispersed in the nation, to the re- 
proach of the christian profession in general" 1728. 

"That they accustom them to the frequent and 
diligent reading of the sacred writings, which 
through divine goodness are afforded to us, for our 
instruction in righteousness,' (2 Tim. 3. 16,) and, 
•that we, through patience, and comfort of the 
Scriptures, might have hope." (Rom. 15.4.) 1769. 

"We earnestly recommend to all, the frequent 
persual of the Holy Scriptures, according to repeat- 
ed exhortations." 1789. 



140 THE SCRIPTURES. 

"We believe there is an increased attention in 
Friends in various parts, not only to promote in their 
families the frequent reading of the Holy Scriptures, 
but to make it the employment of a portion of time 
daily. We commend this practice, and we believe 
that if the heads of families are careful in cultivat- 
ing the seed of truth in themselves, there will be so 
little danger of the custom becoming formal, that it 
will not unfrequently be the means of quickening 
the minds of those concerned in it ; more especially 
if a subsequent pause be allowed ; in order that the 
sacred truths which have been read, may have 
time to make their due impression on the mind; or 
that the mind may have time to rise in secret as- 
piration after a blessing." 1807. 

"It has afforded us much satisfaction to believe, 
that the christian practice of daily reading in fam- 
ilies a portion of Holy Scripture, with a subsequent 
pause for retirement and reflection, is increasing 
amongst us, We conceive that it is both the duty 
and the interest of those who believe in the doc- 
trines of the gospel, and who possess the invaluar 
ble treasure of the sacred records, frequently to re- 
cur to them for instruction and consolation. We 
are desirous that this wholesome domestic regula- 
tion may be adopted every where. Heads of fam- 
ilies, who have themselves experienced the benefit 
pf religious instruction, will do well to consider, 
whether, in this respect, they have not a duty to 
discharge to servants and others of their household. 
Parents, looking sincerely for help, to Him of whom 
these Scriptures testify, may not unfrequently, on 
such occasions, feel themselves enabled and en- 
gaged, to open to the minds of their interesting 
charge, the great truths of christian duty and chris-s 
|ian redemption. 

In considering this subject, our younger Friends 



THE SCRIPTURES. 141 

have been brought to our remembrance with warm 
and tender solicitude. We hope that many of you, 
dear youth, are no strangers to this practice, and to 
some we trust it has already been blessed. Hes- 
itate not, (we beseech all of this class,) to allot a 
portion of each day, to read and meditate upon the 
sacred volume in private: steadily derectyour minds 
to Him who alone can open and apply the Scrip- 
tures to our spiritual benefit." 1815. 

Advices similar to the above, have been given 
by the other Yearly Meetings: which are omitted, 
to avoid unnecessary repetitions. 

R. Barclay, in his Apology, p. 86, says: "We do 
look upon them as the only fit outward judge of con- 
troversies among christians: and that whatsoever 
doctrine is contrary unto their testimony, may there- 
fore justly *be rejected as false. And for our parts, 
we are very willing that all our doctrines and 
practices be tried by them, which we never refused, 
nor ever shall, in all controversies with our adver- 
saries, as the judge and test. — We shall also be 
very willing to admit it as a positive, certain maxim, 
that whatsoever any do, pretending to the Spirit, 
which is contrary to the Scriptures, be accounted 
and reckoned a delusion of the devil. For as we 
never lay claim to the Spirit's leadings, that we 
may cover ourselves in any thing that is evil ; so 
we know, that as every evil contradicts the Scrip- 
tures, so it doth also the Spirit in the first place, from 
which the Scriptures came, and whose motions can 
never contradict one another." 

And this has been the acknowledged doctrine 
of the Society, down to the present day. 

We therefore view, with feelings of deep regret 
and disapprobation, any attempts to bring the 
Scriptures into disesteem, because such attempts in- 
variably tend to let down, or discredit the important 



i 



144 THE SCRIPTURES, 

particularly foretold by prophecy, and the history 
of the world does not afford a similar example. 

We cannot contemplate the dealings of God 
with the Jewish nation, without being impressed 
with a sense of his Wisdom, Goodness, and over- 
ruling Providence. The necessity for the various 
obligations of the moral law, in order to secure the 
happiness of society, must be obvious to every 
reflecting mind. The ceremonial law is a wonder- 
ful display of divine Wisdom and condescension^ 
in preparing the human mind for the introduction 
of the gospel dispensation. While the Israelites 
were faithful to their religious duties, a protecting 
Power & Providence was so conspicuously display- 
ed in their favor, as very forcibly to impress the 
minds, even of heathen nations, by which they were 
surrounded. And thus a convincing testimony was 
held up to the view of such nations, of the being, 
and the attributes of the one true God. And when, 
at any time, they departed from his law,even though 
it might be in adopting the manners and idolatrous 
practices of the neighboring nations, & when these 
very nations became their scourge, this also was a 
testimony to the divine attributes: and„ tended to 
diffuse in the world a knowledge of God/'his laws 
and his judgments. Thus, in their prosperity nk their 
adversity — whether holding a high & commanding 
station among the nations of the earth — or scattered 
into foreign lands, and made to witness a humiliat- 
ing reverse of condition, one /great object was still 
in a progressive course of accomplishment — to pre- 
serve a knowledge of God — and prepare mankind, 
both Jews and Gentiles, for the introduction of the 
gospel dispensation. Nor can we say that the 
dispersion of the Jews, among other nations, was 
less conducive to this great object, than their high- 
est state of prosperity and grandeur. 



THE SCRIPTURES* 145 

Although the Holy Scriptures have descended 
down to us, through a long series of ages, yet they 
are supported by stronger evidences of truth, than 
any other history whatever. Among these eviden- 
ces, may be mentioned, the scattered remnant of 
the Jewish nation — their customs and traditions. 

Many of the prophecies which the Scriptures 
contain, are such as no human calculation or fore- 
sight, could ever have conjectured: and their ex- 
act fulfilment is strong evidence of their Divine 
Authority. 

So remarkable has been the accomplishment 
of many of these, that some writers, to evade the 
force of this evidence in favor of revelation, have 
dogmatically asserted, that they were histories, 
written after the events had taken place : and not 
prophecies of events to come. 

Such an objection falls with full force on the 
Objectors themselves. For while it is an ample 
confession to the fulfilment of the prophecy, a con- 
fession to which they are compelled by history — 
the charge of their being written after the events 
took place, stands as the unsupported assertion of 
avowed, enemies. 

Against this charge, the testimony of the Jewish 
nation, may be advanced in support of the pro- 
phecies in the Old Testament, and of a succession 
of christians writers, in a regular series, for many 
hundreds of years, in support of those in the New 
Testament — to both oftwhich may be added many 
corroborating testimonies of profane history, of 
the highest respectability* Unfounded assertions, 
under such circumstances, cannot be regarded in 
any other light, than as evidences of the truth of 
the very propositions they were intended to over- 
throw. 

That many of the prophecies were such as no hu- 
U 



146 THE SCRIPTURES. 

man foresight or calculation ever could have predict- 
ed, will appear from a few that may be mentioned. 

At the time the burden of Babylon was pronounc- 
ed by the prophet Isaiah, (c. 13,) that metropolis 
was one of the most powerful, most magnificent, 
and impregnably fortified cities in the world. 

Prideaux,.in his Connection, Vol. l,p. 99, gives 
the following account of its fortifications, and cites 
Herodotus as his authority: "The walls were every 
way prodigious: for they were in thickness 87 feet t 
in height 350 feet, and in compass 60 miles; that 
is, 15 miles on each side. The walls were surround- 
ed on the outside with a vast ditch, filled with 
water, and lined with bricks on both sides." "The 
earth which was dug out of it, made the bricks 
wherewith the walls were built ; and therefore from 
the vast height & breadth of the walls, may be infer- 
red the greatness of the ditch." "On every side of 
this great square, were 25 gates, that is, 100 in all 9 
which were all made of solid brass:" and on the 
walls were 250 towers. 

A branch of the river Euphrates ran through 
the middle of the city, and was embanked on each 
side, with a wall of the same thickness with that 
which surrounded the city. The magnificent works 
which it contained, were for ages the wonder of the 
world. Who then, would have supposed that the 
time was approaching, when it would be the ha- 
bitation of the blasts of the d'esert — that it should 
"never be inhabited, from generation to genera- 
tion" — that neither the Arabian should pitch his 
tent, nor the shepherd make his fold there? That 
the wild beasts of the desert should lie there — 
the wild beasts of the islands cry in their desert 
houses, and dragons in their pleasant palaces? 
And yet the prophecy has been so completely 
fulfilled, that, as Bishop Watson observes, "the 



THE SCRIPTURES. 147 

world at this day knows not where to find the spot 
on which it stood." And what is very remarkable, 
in its final desolation is, that the houses and walls 
were left standing. In this situation it was used 
for some time by the Parthian kings, as a park for 
wild beasts — and afterwards became so infested 
by venomous reptiles: particularly the palaces, 
&cv that travellers did not dare to approach within 
half a mile, except during two months in the winter, 
(Vide Prideau^s Connection, Vol. 2,j?. 588.) 

The prophecy against Egypt, as delivered by 
Ezekiel, is also of this description. Egypt, very 
soon after the human family was divided into 
nations, became distinguished for a knowledge of 
the arts, and for the acquisition of power. Many 
nations had felt the weight of her yoke, and she 
was still in the full tide of prosperity, when the 
prophet pronounced: "Egypt shall be the basest 
of the kingdoms; neither shall it exalt itself any 
more above the nations: for I will diminish them, 
and they shall no more rule over the nations." Ezek. 
29. 15. This prophecy though delivered between 
two and three thousand years ago, has been in a 
course of completion, from near that time to the 
present. For "as is the prophecy, so has been the 
event. Egypt was conquered by the Babylonians: 
and after the Babylonians, by the Persians; and 
after the Persians, it became subject to the Mace- 
donians; and, after the Macedonians, to the Ro- 
mans ; and after the Romans, to the Saracens ; then 
to the Mamalucs, and is now a province of the Tur- 
kish empire." 

The prophecies of Jeremiah and Ezekiel, con- 
cerning Zedekiah, may also be mentioned, as they 
are recorded in the 34th chapter of the former, 
and 12th of the latter. By the former it was told 
that the king of Babylon should take the city, and 



148 THE SCRIPTURES. 

burn it with fire: and that Zedekiah should not 
escape out of his hands: that he should speak 
with the King of Babylon, and should go to Baby- 
ion— "yet that he should not die by the sword"— 
i4 but should die in peace " Ezekiel prophesied that 
be "should not see Babylon, though he should die 
there." This darkness of expression, Josephus 
intimates, induced Zedekiah to give no credit to 
either of these prophecies— But the event realized 
them both. The city was taken- — Zedekiah fell into 
the hands of his enemies— he was brought to Riblah, 
a city of Syria, where Nebuchadnezzar gave judg- 
ment upon him— his sons were slain in his presence* 
and then they put out his eves, and carried him to 
Babylon, where he died. {Vide 2 Kings 25.6, 7 ; ah 
so, Josephus* Antiq. Boole 10, c. 8„) 

Many others, equally striking might be selected*, 
but they would swell this work beyond the limits 
which I have proposed. 

The prophecies however which related to the 
Messiah, being of a peculiar character, deserve to 
|be brought into view. 

The promise made to Abraham, to Isaac, and 
to Jacob, in nearly the same language, may very 
properly be considered among the prophecies, 
relating to Jesus Christ: "In thee, and in thy seed 
shall all the families of the earth be blessed." ThesQ 
expressions were repeated to all three of the pat- 
riarchs. And in the diffusion of light and know- 
ledge, from the nation of the Jews, and the coming of 
the Messiah, through them, this promise, or prophe- 
cy has been fulfilled—But a similar declaration 
cannot be made of any other nation on the earth. 
In the blessing pronounced by Jacob on his sons, 
the following expressions occur: "The sceptre 
shall not depart from Judah, nor a lawgiver from 
between his feet, until Shiloh come; and unto him 



THE SCRIPTURES. 149 

shall the gathering of the people be." Accord- 
ingly, through all the changes and revolutions, cap- 
tivities and desolations, that overtook that favored 
yet rebellious people, the Jewish polity never was 
totally destroyed, nor the national sovereignty 
entirely overthrown, till the Messiah came. 

He was spoken of as a King, a Prophet, and a 
Priest : a Deliverer — The Mighty God, the Everlas- 
ting Father. And yet that he should be a man of 
sorrows and acquainted with grief — That he should 
be led as a lamb to the slaughter, and as a sheep 
before her shearers is dumb, so he openeth not his 
mouth. He was to be numbered with transgressors, 
yet he did no sin, neither was guile found in his 
mouth, Though a Priest, yet he was not to come 
of that tribe to which the priesthood was confined, 
Bethlehem was to be the place of his nativity, 
yet he was to be called out of Egypt — Of the house 
and lineage of David, yet the son of a virgin. 
Though titles are here given, that never were, (in 
Scripture,) applied to any other man, yet he is at 
the same time represented as brought to the greatest 
humiliation, and even to death. Of that death 
some of the most minute particulars are mentioned. 
His being "led from judgment" — -being numbered 
with transgressors — his grave with the wicked — 
and with the rich in his death— "They should look 
on him whom they had pierced — not a bone of his 
should be broken, neither should he be suffered to 
see corruption [or his body to putrefy] — they parted 
his garments among them, and for his vesture did 
they cast lots." All these are both the language 
of prophecy and the language of history. Nor did 
one of the prophecies relating to the Messiah, fail 
of its accomplishment in Jesus Christ. 

The celebrated British orator, Erskine, in his 
;hon the trial of Williams, remarked; "I con^ 



150 THE SCRIPTURES. 

sider the prophecy relative to the destruction of the 
Jewish nation, if there were nothing else to sup- 
port Christianity, as absolutely irresistible." 

The various incidents connected with this pro- 
phecy and the fulfilment of it, are so interesting, 
and so intimately connected with each other, that 
it would be impossible to present the subject in its 
full force, without very far exceeding the limits to 
which I am confined. And yet it is too striking to 
be passed over altogether. 

Jerusalem was built on two mountains, & was forti- 
fied on every side, with three walls of great strength, 
except on one side, which was deemed inacces- 
sible, and there it was defended by only one wall. 
On these walls were one hundred and thirty-four 
towers — besides which, in different parts of the ci- 
ty, were towers and forts of extraordinary strength 
and magnificence: some of which were said to be of 
such exquisite workmanship, as to have the appear- 
ance of being hewn out of a single block of marble. 

The richness, grandeur, and beauty of the tem- 
ple, rendered it an object of admiration to the 
world. Its strength corresponded to its magnifi- 
cence and splendor. It is described as being four 
furlongs in circuit, one hundred cubits high, and 
being built on a mountain, its foundations were 
three hundred cubits deep. In these foundations, 
were stones more than sixty feet long, and in the 
superstructure, there were blocks of the whitest 
marble, sixty-eight feet long, seven feet thick, and 
nine broad. (Vide Note, p. 159.) How astonish- 
ing then must it have been, to the disciples of our 
Lord, to be told, that not one stone of this ponder- 
ous edifice should be left upon another, that should 
not be thrown down ! 

As our Lord was about entering the city, a few 
days before his crucifixion — "When he was Gome 



THE SCRIPTURES. 151 

near, he beheld the city and wept over it, saying 9 
If thou hadst known, even thou, at least in this thy 
day, the things which belong unto thy peace! but 
now they are hid from thine eyes. For the days 
shall come upon thee, that thine enemies shall cast 
a trench about thee, and compass thee round, and 
keep thee in on every side, And shall lay thee even 
with the ground, and thy children within thee; and 
they shall not leave in thee one stone upon another; 
because thou knewest not the time of thy visita- 
tion." Luke 19.41—44. 

After this, while in the temple, teaching the peo- 
ple, the high priests and elders, scribes and phari- 
sees, &c. successively came unto him, with artful 
and insidious questions, that they might, if possible, 
"entangle him in his talk:" to whom, with his ac- 
customed dignity and wisdom, he returned such an- 
swers as carried conviction to their hearts, and at 
once silenced and astonished them. Having with 
the most exquisite keenness of reproof, exposed the 
hypocrisy and wickedness of the scribes and phari- 
sees, he proceeded to denounce against Jerusalem, 
the heavy vengeance that had, for ages, been accu« 
mulating in the vials of divine displeasure; express- 
ly declaring, that it should be poured upon that 
generation: and adding that pathetic apostrophe 
to this devoted city : "O Jerusalem, Jerusalem, thou 
that killest the prophets, & stonest them which are 
sent unto thee, how often would I have gathered 
thy children together, even as a hen gathereth her 
chickens under her wings, and ye would not! Be- 
hold, your house is left unto you desolate." 

Soon after this he went out of the temple, and as 
he departed, his disciples drew his attention to the 
wonderful magnitude and splendor of the edifice: 
how it was "adorned with goodly stones and gifts." 
In reply he said: "Verily I say unto you, there shall 



152 THE SCRIPTURES* 

not be left here, one stone upon another, that shall 
not be thrown down." 

The prophecy extended to the signs which 
should precede this awful event — all which was 
completely verified, in the wars, and earthquakes, 
and famines, and pestilence, and fearful signs and 
wonders, which marked the approaching overthrow 
of the city, the temple, and nation of the Jews. The 
calamities of that time fully verified his decla- 
rations, when he said, "there shall be great trib- 
ulation, such as was not since the beginning of the 
world, no, nor ever shall be." Matt. 24. 21. 

The city was besieged by the Romans sudden- 
ly, and at the feast of the passover — when it was 
thronged with Jews from all quarters. — They were 
divided into three factions among themselves, who 
involved the whole city in one continued scene of 
rapine, murder, and confusion. With the most de- 
moniac fury they burned their stores of provisions, 
—the dead were left unburied in their streets and 
houses — famine and pestilence were soon added to 
their calamities, and were not less destructive than 
the sword. 

Josephus estimates the number of those who 
perished in the siege, at one million, one hundred 
thousand! — To which may be added the immense 
numbers of those who perished in other places — by 
the sword of their enemies, by famine, by pesti- 
lence — and by one another's hands. 

The streets and alleys were obstructed with 
dead, vast numbers were piled up under the walls 
• — and the channels literally streamed with blood. 

Titus, in a council of war, had determined to save 
the temple; but it was burnt, notwithstanding his 
utmost endeavors to save it. The scene at that 
moment, as described by the historian, is of a deep- 
ly affecting nature* 



1 



tiii: scpiPTUtuas. 153 

When the temple became completely enveloped 
in flames, from the extent of the conflagration, it 
impressed the distant spectator with an idea, that 
the whole city was on fire. The tumult and disor- 
der which ensued on this event, says Josephus, it 
is impossible to describe. The shouts of the Roman 
legions, the outcries of the Jews—and the lamenta- 
tions of tliose who were pent up between the ene- 
my and the flames, mingled in awful confusion. 
Those on the hill, and those in the city, seemed mu- 
tually to.return the groans of each other: while the 
lamentations from the city, were re-echoed from the 
mountains, and even from beyond Jordan. 

In the mean time the flames which enveloped 
the temple, were so violent and impetuous, that 
the lofty hill on which it stood, appeared, even 
from its deep foundations, as one large fire. The 
blood of the vanquished flowed in proportion. The 
ground could not be seen for the dead bodies, over 
which the Romans trampled, in pursuit of those 
who were yet alive — while the roar of the flames, 
the clashing of arms, the groans of the dying, and 
the shrieks of despair, augmented the tremendous 
horrors of a scene, to which the pages of history 
can furnish no parallel. 

Thus "the vial of divine wrath was poured out 
upon this devoted city ; and Jerusalem, once a praise 
in all the earth, and the subject of a thousand 
prophecies, deprived of the staff of life, wrapped in 
flames, and bleeding on every side, sunk into utter 
ruin and desolation." 

Nor was the desolation confined to the city : "The 
rich territory of Judea, was converted into a deso» 
late waste. Every where ruin and desolation pre- 
sented themselves to the solitary traveller, and a 
melancholy and death-like silence reigned over the 
whole region." 

X 



- 
154 THE SCRIPTURES. 

Titus having given orders for the city to be razed 
to its foundations, it was so effectually done by the 
soldiers,that they not only threw down the buildings, 
but even dug up their foundations. The temple, 
though constructed of such enormous stones, was 
so completely demolished, that it is said the Romans 
absolutely ploughed up its foundations with a 
ploughshare. 

Such was the improbability of these events, when 
they were foretold by our Lord, that Titus himself, 
after he had taken the city, with its. various 
fortifications, was astonished at his success, and 
exclaimed: "Had not God himself aided our opera- 
tions, and driven the Jews from their fortresses, it 
would have been absolutely impossible to have 
taken them, for what could men or engines do 
against such towers as these?" 

The testimony of the evangelists and apostles, 
to the life and doctrines of our blessed Lord, is 
of more weight than simply the testimony of so 
many eye witnesses. That the writings of the 
New Testament are ascribed to their real authors; 
and that they have been held in the highest esti- 
mation from the time they were written, through 
the ages which immediately followed — is proved by 
a regular series of writers, from those times down 
to a period not remote from our own. 

But this is not the only circumstance to be 
noticed, when speaking of the character of the 
writers of the New Testament. There is unques- 
tionable evidence that the early christians did, by 
adopting and publishing the doctrines of the gospel, 
as contained in these writings, expose themselves 
to much persecution, and even to death itself. They 
knew, in the beginning, that this would be the case, 
for the crucifixion of their Lord, was of itself a 
sufficient evidence of what they were to encounter. 



THE SCRIPTURES. 155 

So sensible were they of these things, that one of 
them declared: "If in this life only we have hope, 
we are of all men most miserable." "For I think," 
said he, "that God hath set forth us the apostles 
last, as it were appointed to death: for we are 
made a spectacle unto the world, to angels, and to 
men. Even unto this present hour, we both hun- 
ger and thirst, and are naked, and are buffeted, and 
have no certain dwelling place: and labor, work- 
ing with our own hands: being reviled we bless: 
being persecuted we suffer it: being defamed we 
entreat: we are made as the filth of the earth, and 
the ofTscouring of all things unto this day." 1 Cor. 
4. 9, 11, 12, 13. Yet they declared they had "not 
followed cunningly devised fables, when they made 
known the power and coming of our Lord Jesus 
Christ." With this evidence, and supported by an 
invisible power, they rose superior to all the 
afflictions they had to endure, for such was their 
language: "Who shall separate us from the 
love of Christ? Shall tribulation, or distress, or 
persecution, or famine, or nakedness, or peril, or 
sword? As it is written, for thy sake we are 
killed all the day long, we are accounted as sheep 
for the slaughter. Nay in all these things we are 
more than conquerors, through him that loved 
us. For 1 am persuaded that neither death, nor 
life, nor angels, nor principalities, nor powers, nor 
things present, nor things to come, nor height, 
nor depth, nor any other creature, shall be able to 
separate us from the love of God in Christ Jesus 
our Lord." Rom. 8. 35—39. 

Now what, it maybe asked, could induce men 
to speak as they spoke, and suffer what they 
endured? Nothing of a sordid nature: nothing but 
the most unshaken belief of the truth of what they 
published to the world, by preaching and by writing. 



1 56 TITE SCRIPTURE? 1 . 

I 

It is acknowledged on all hands, that no system 
«f morality ever published to the world, can com- 
pare with that of the gospel. Is it then even proba- 
ble that men would become impostors to promulgate 
virtue-— to promote the happiness of man, and at the 
sacrifice of ease, of liberty, and life? Such an 
event would indeed be a phenomenon, a mystery, 
on which those the least disposed to scepticism 
might well doubt. It is truly one of the most im- 
probable conjectures, that could be formed, and 
certainly, could add no credit to any cause, in 
support of which it might be advanced. 

If the apostles and evangelists did believe in the 
relations of facts which they gave, their tes- 
timony cannot be considered of doubtful authority. 
They had ample opportunity to be thoroughly ac«? 
quainted with those facts; and the situation in 
which they were placed, rendered it (I would say) 
impossible that they should be mistaken. 

The discrepances which are discoverable in the 
writings of the evangelists, is no argument against 
the authenticity of those accounts. The seeming- 
disagreement, arises from the shortness of the res- 
pective narratives, together with our imperfect 
knowledge of the manners, and even modes of ex^ 
pression, which belong to those times. 

On the contrary that very discrepance, allowing 
the disagreement in its utmost latitude, is an argu^ 
ment of the authenticity of those Scriptures. For it 
proves conclusively that there was, in compiling 
those histories, no combination, to impose a fraud on 
the world. And we cannot for a moment suppose 
that a fraud was intended to be committed, with- 
out being led, at once to the conclusion, that a com- 
bination would have been the very first step, to give 
that fraud consistency and plausibility. 

These writings however carry with them the 



THE SCRIPTURES. 157 

internal evidences of truth & honest simplicity. And 
we cannot attribute to them one single improper 
motive, one single falsehood, without resorting to 
hypotheses of the most improbable kind. 

It may not be improper here, to make some 
remarks on the authenticity of the Scriptures ; and 
to draw the necessary distinction between genuine- 
ness and authenticity. "A genuine book," says Bishop 
Watson, "is that which is written by the person 
whose name it bears, as the author of it." Dr. 
Johnson defines authenticity to be "genuineness, au- 
thority." Authenticity therefore embraces not only 
genuineness, but also the truth of what is related, 
and the authority on which it rests. The word 
does not simply mean that what is written is true 
and ascribed to its real author; for in this sense, it 
would be equally applicable to works of the 
most frivolous description. It has also, and in an 
especial manner, reference to the authority, as well 
as truth of the book or writing to which it is ap- 
plied. 

When we consider the necessity there is, and 
has been, for some acknowledged authority, to 
which to bring the conflicting opinions of men— 
when we remember the extraordinary manifesta- 
tions of Power, which attended the first promulga- 
tion of the Scriptures, and the miraculous manner 
in which they have been preserved, as well as the 
truth of the different portions of history, of prophecy 9 
and of doctrine, they contain, we must be sensible 
that divine interposition has not been so evidently 
displayed, in relation to any other writing what- 
ever. And therefore, we must acknowledge their 
authenticity stands on more elevated ground, than 
that of any other writing in the world. 

The miracles recorded in them, rest on the 
strongest grounds that could exist in the nature of 



158 THE SCRIPTURES. 

things. To deny that mircles could be performed, is 
not properly a deistical, but an atheistical sentiment, 
For he that believes in a God, who created, and 
still upholds the universe, by his Power and Provi- 
dence — who originally established the laws by 
which all nature is governed, must also admit 
that he can impede or suspend the operation of 
those laws, or turn the course of events which are 
going on under them. Thus it is evident, the 
possibility of miracles cannot be denied, without, 
at the same time, denying the being or the provi- 
dence of God. 

The possibility of miracles being admitted, and 
the evidence of their having taken place, being 
the strongest that could possibly be produced, it 
devolves on the infidel to admit their truth, or 
produce counter evidence of superior weight, which 
it is impossible he should do. 

Thus the Scriptures, as a historical or external 
evidence of revealed religion, have stood, and will 
stand, all the combined forces of infidelity. They 
have stood for ages — believed and vindicated by 
the greatest and best of men. 

The young and inexperienced may rest assured, 
that it is more by ridicule, profane jests, & unfound- 
ed assertions, than by reason or evidence, that the 
infidel endeavors to invalidate or discredit the 
truths of the gospel. 

But over and above all this, the christian system, 
as represented in the Scriptures of Truth, carries 
with it the evidence of its divine origin. The ex- 
cellence of its moral precepts, the pure, sublime, 
and rational devotion it embraces, and the clear 
views it gives of the relation between the creatures 
and the Creator, may be said to be without a par- 
allel in the world, and is every way worthy of its 
divine Author, But the best and most conclusive 



THE SCRIPTURES. 159 

evidence in its favor, is to be found in the experience 
of those, who come under the blessed influence of 
those principles, to which the Scriptures bear 
testimony. 



Note, from p. 150. 

This account is taken from "The Destruction of Jerusalem, n with only 
a general reference toJosephus. On a more close examination of the lat- 
ter author, I find he describes the stones of the Temple, (Vol. 3, p. 292,) 
as twenty-five cubits long, their height eight, and their breadth twelve. Al- 
lowing each cubit to be one foot, nine inches, as given in the scale in Jo- 
sephus's works, and the dimensions of these stones will be, length forty- 
three feet, nine inches, height fourteen feet, and breadth twenty-one feet. 
In another description which Josephus gives of the Temple, (Vol. 6, p. 31.) 
Jie says, some of the stones were forty-five cubits in length, five in height, 
and six in breadth. Or seventy eight feet nine inches long, eight feet nine 
inches high, and ten feet six inches wide. 



CHAPTER VIII 



Awd t\ve Iwiluences of t\\e Holy Spirit. 

Man, merely by his natural faculties, never could 
have acquired a knowledge of God, nor of the means 
of obtaining his approbation: and consequently 
there was a necessity for a revelation, both of his 
will and his attributes. This revelation was afford- 
ed in the very beginning of time, and became more 
and more clear, till the full introduction of that 
dispensation, which is spoken of as marking "the 
last days ;" and consequently in which there is to 
be no change. 

It is unnecessary to enumerate particular ex- 
amples of Immediate Revelation, in the patriarchal 
ages, and during the legal dispensation, or to shew 
that on the introduction of the gospel dispensation, 
divine revelation was more remarkably afforded 
than under the law. For all the various denomina- 
tions, professing the christian religion, will readily 
accede to this position. It will also be granted,! 
apprehend, that the influence which regulated the 
lives of the patriarchs, prophets, and apostles, was 
of the same Spirit which opened to their minds, a 
knowledge of future events. 

1 take it therefore for granted, that Immediate 
Revelation, and the perceptible influences of the 
Holy Spirit, were enjoyed from the earliest periods 
of human society, to the introduction of the gospel 
dispensation ; and that at this important era, it was 






OF IMMEDIATE REVELATION. 161 

more eminently experienced than at any previous 
time. The first inquiry then will be, whether this 
favor is continued io the church or not? 

The Society of Friends believe that it is; and 
they think they are supported in this belief by the 
testimony of Scripture, as well as by individual 
experience. 

In order therefore to decide whether immediate 
revelation, was only a circumstance which attended 
the introduction of the gospel dispensation, or was 
really an essential part of that dispensation itself, 
we shall examine first, a few of the prophecies which 
related to it; and then, some of the testimonies 
which are to be found of their fulfilment. Isaiah, 
who has been called the evangelical prophet, from 
his clear prophecies relating to the Messiah, and 
the nature of his kingdom, says: "For 1 will pout- 
water upon him that is thirsty, and floods upon the 
dry ground: I will pour my Spirit upon thy seed, 
and my blessing upon thine offspring/ 9 c. 44. v. 3. In 
speaking of the corning and sufferings of Christ, 
he says: ;c So shall he sprinkle many nations: the 
kings shall shut their mouths at him: for that 
which had not been told them shall they see, and 
that which they had cot heard shall they consid- 
ed." lb. 52. 15. And after that clear prediction of 
the sufferings and death of Christ, and the accession 
of the Gentiles which should follow, he says: "And 
all thy children shall be taught of the Lord, and 
great shall be the peace of thy children." ib. 54. 
13. And in connection with the same prophecy 
he says: "Incline your ear and come unto me, 
hear and your soul shall live: and I will make an 
everlasting covenant with you, even the sure mercies 
of David. Behold I have given him for a witness 
to the people, a leader and commander to the peo- 
ple." ib. 55. 3, 4. "For thus saith the high and lofty 
Y 



k 



162 OF IMMEDIATE REVELATION. 

One, that inhabiteth eternity, whose name is Holy: 
I dwell in the high and holy place, with him also 
that is of a contrite and humble spirit, to revive 
the spirit of the humble, and to revive the heart of 
the contrite ones." ib. 57. 15. "As for me, this is 
my covenant with them, saith the Lord ; My Spirit 
that is upon thee, and my words which I have put 
in thy mouth, shalllhot depart out of thy mouth, 
nor out of the mouth of thy seed, nor out of the 
mouth of thy seed's seed, saith the Lord, from 
hence forth and forever." ib. 59. 21. "Thy sun 
shall no more go down, neither shall thy moon 
withdraw itself: for the Lord shall be thine everlast- 
ing light* and thy God, thy glory." ib. 60. 19, 20. 
"Behold the days come, saith the Lord, that I will 
make a new covenant with the house of Israel, and 
with the house of Judah: not according to the 
covenant that I made with their fathers, in the day 
that I took them by the hand, to bring them out of 
the land of Egypt," — "But this shall be the cove- 
nant that I will make with the house of Israel: 
After those days, saith the Lord ; I will put my law 
in their inward parts, and write it in their hearts; 
and will be their God, and they shall be my people. 
And they shall teach, no more every man his 
neighbor, and every man his brother, saying, Know 
the Lord, for they shall ail know me, from the least 
of them unto the greatest of them." Jer. 31. 31 — 34. 
This isvcalled an everlasting covenant, ib. 32. 40; 
Ezek. 16. 60, & 37. 26; Heb. 13. 20. 

The prophet Ezekiel also, in speaking of the 
blessings of Christ's kingdom, says: "A new heart 
also will I give you: and a new Spirit will I put 
within you:" — "And I will put my Spirit within 
you, and cause you to walk in my statutes, and ye 
shall keep my judgments, and do them." Ezek. 36. 
26, 27. ' <-# 



OF IMMEDIATE REVELATIOX. 163 

"And it shall come to pass afterwards, [or as the 
apostle Peter expressed it, Hn the last days,'] that I 
will pour out my Spirit upon all flesh ; and your sons 
and your daughters shall prophesy, your old men 
shall dream dreams, your young men shall see 
visions: And also upon the servants and upon 
the hand-maids, in those days, will I pour out my 
Spirit." Joel 2. 28, 29. 

If these prophecies apply to the gospel dispen- 
sation, which I apprehend will not be called in 
question, they certainly apply to this dispensation, 
as its permanent characteristics, and not as mere 
circumstances attending its introduction. 

The testimony of our Lord himself, and of the 
apostles and evangelists, very fully corroborate 
and confirm the prophecies that went before, and 
still maintain the same doctrine, of the permanent 
nature of this trait in the character of the new dis- 
pensation, and of the necessity that it should be so. 

Both the prophets and apostles represented the 
legal dispensation, inferior to that of the gospel, in 
divers respects, and in a particular manner, in the 
greater affusion of the Holy Sprit, and consequently 
a more eminent degree of Immediate Revelation. 
For the old covenant was to give way to one "more 
excellent, and established upon better promises ;" 
(Heb. 8. 6.) in which the access to God should be 
more easy, the revelation of his will, be immediate, 
and this glorious privilege be placed within the 
reach of "all, 1 '' "from the least to the greatest." 

When our Lord had risen from the dead, and 
was giving his disciples that general commission 
for publishing his doctrines, he said: "All power 
is given unto me in heaven and in earth" — "and 
lo, I am with you alway, even unto the end of the 
world." Matt. 28. IS, 20. These declarations of 
our Lord, were not confined, in their application. 



164 OF IMMEDIATE REVELATION. 

to those who were thee present; but we may adopt 
the language of the apostle, that "whatsoever 
was written aforetime, was written for our learning, 
that we, through patience and comfort of the 
Scriptures, might have hope." Rom. 15.4. And 
therefore, as firmly as we believe in the Power of 
our Lord and Saviour, so firmly we may be assured, 
on the same authority, of his presence with his 
servants through aH'ages. 

Previous to his crucifixion, and in order to pre- 
pare them for that event, and for a clear under- 
standing of the nature of the dispensation which he 
introduced, he impressed on their minds, in a remark- 
able manner, this very doctrine which we hold, 
of the Holy Spirit: its sensible influences on the. 
mind, and its revealing operations. "And I will 
pray the Father, and he shall give you another 
Comforter, that he may abide with you forever." 
Here is clearly set forth the permanence of this favor 
to the true believers. It was not to be a transient 
thing, afforded for a limited period — but to abide 
with his disciples forever. He proceeds: "Even the 
Spirit of Truth; whom the world cannot receive, 
because it seeth him not, neither knoweth him: 
but ye know him; for he dwelleth with you; and 
shall be in you." John 14. 16, 17. And in the 25th 
and 26th verses of the same chapter, he adds; 
"These things have I spoken unto you, being yet, 
present with yon ; but the Comforter, which is the 
Holy Ghost, whom the Father will send in my name, 
he shall teach you all things, and bring all things 
to your remembrance, whatsoever I have said un- 
to you." And again, in the next chapter, he says: 
"As the branch cannot bear fruit, except it abide 
in the vine, no more can ye, except ye abide in me,, 
I am the vine, ye are the branches: he that abideth 
in me, and I in him, the same bringeth forth much 



OF IMMEDIATE REVELATION. 365 

fruit; for without me ye can do nothing. If a man 
abide not in me, he is cast forth as a branch, and 
is withered." v. 4, 6. That the Holy Spirit was 
received by the primitive believers, according tc 
these promises, will not be called in question, by 
any denomination of christians. Nor was it conferr- 
ed in only a few cases, or at a particular period. It 
fell in Cornelius and his household. It was received 
by the converts of Samaria. Acts 8. 15. The same 
favor was enjoyed by the churches throughout 
Judea, Galatia and Samaria. ?5. 9. 31. Thus also 
at Antioch, and the region round about, "the disci- 
ples were rilled with joy, and with the Holy Ghost." 
ib. 13. 52. 

We are not, however, without examples of a 
contrary nature, which also deserve to be noticed. 
The eloquent Apollos, in his first visit to Ephesus. 
was instructed only in John's Baptism ; and though 
he was fervent in spirit, yet he did not fully preach 
the doctrines of the gospel, so that Aquila and 
Priscilla, found it necessary to instruct him more 
perfectly. And that the most important defect in 
his doctrine, related to immediate, divine influence, 
appears from the aext chapter. For it is recorded 
there, that Paul, having passed through the upper 
coasts, came to Ephesns, (where Apollos had just 
been preaching, before he was more perfectly in- 
structed,) and found certain disciples, of whom he 
inquired if they had received the Holy Gnost since 
they believed ? But they had not so much as heard 
whether there was one or not. But during his 
stay, and religious exercises with them, the Holy 
Spirit was communicated to them, and it is very 
evident that they were not fully introduced into 
the church, until they had received it. Acts c. 18, 
and 19. Though Simon Magus had received the 
;s of the christian religion, and been so far 



166 OP IMMEDIATE REVELATION. 

initiated into the society of the primitive believers, 
as to be baptized in water, yet not having received 
the Holy Spirit, it was found that he had neither 
part nor lot in the matter. Acts 8. 21. 

The doctrines of the New Testament confirm 
these historical evidences, in establishing the in- 
fluences of the Holy Spirit, as a permanent char- 
acter of the gospel dispensation. 

But lest it might be objected, that as miracles 
and the gift of tongues have ceased, the gift of the 
Holy Spirit has ceased also: A few remarks may 
be made to obviate such an objection. 

The apostle enumerates various operations of 
the same Spirit: "For to one is given, by the Spirit, 
the word of wisdom ; to another the word of know- 
ledge, by the same Spirit; to another faith, by the 
same Spirit ; to another the gift of healing, by the 
same Spirit; to another the working of miracles; 
to another prophecy; to another discerning of 
of spirits; to another divers kinds of tongues; to 
another the interpretation of tongues: But all 
these worketh that one and the self same Spirit, 
dividing to every man severally as he will." 1 Cor. 
12. 8 — 11. From the whole tenor of this chapter, 
as well as from the nature of things, it is evident, 
that individuals might possess some of these gifts 
without possessing all. For says the apostle: "Are 
all prophets? are all teachers? are all workers 
of miracles? have all the gifts of healing? do 
all speak with tongues?" v. 29, 30. Therefore 
the absence of any of these gifts, cannnot be con- 
sidered an evidence of the absence of that Spirit, 
from which they all proceeded. It should further be 
observed, that "Faith," "the word of wisdom, the 
word of knowledge," and "teaching," are all ascribed 
to the same Spirit, that enabled them to work mira- 
cles, Is Faith now ceased in the church? is there 



OF IMMEDIATE REVELATION. 167 

no longer a word of wisdom, of knowledge, or 
of true teaching, to be found among the followers 
of Jesus Christ? And if these have not ceased, 
then the Holy Spirit has not ceased to be conferred : 
for the apostle attributes them to the same Spirit. 

"The love of God," said the apostle, "is shed 
abroad in our hearts, by the Holy Ghost, which 
is given us." Rom. 5. 5. If the love of God was 
shed abroad in their hearts, by the Holy Spirit, by 
what means is it to be shed abroad in our hearts? 
or are christians now to be totally destitute of that 
love? 

That the indwelling of this Spirit, in man, is a 
permanent doctrine of the gospel, is further mani- 
fested by the following passages: "For to be 
carnally minded is death; but to be spiritually 
minded, is life and peace." — "But ye are not in the 
flesh, but in the Spirit, if so be that the Spirit of 
God dwell in you. Now if any man have not the 
Spirit of Christ, he is none of his. And if 
Christ be in you, the body is dead, because of 
sin; but the Spirit is life, because of righteous- 
ness. But if the Spirit of him that raised up Jesus 
from the dead dwell in you, He that raised up 
Christ from the dead, shall also quicken your mortal 
bodies, by his Spirit that dwelleth in you." — "For 
as many as are led by the Spirit of God, they are 
the sons of God." Rom. 8. 6, &c. "Christ in you, 
the hope of Glory." 1 Cor. 1. 27. "For what man 
knoweth the things of a man, save the spirit of a 
man which is in him? even so the things of God 
knoweth no man, but the Spirit of God. Now we 
have received, not the spirit of the world, but the 
Spirit which is of God; that we might know the 
things which are freely given to us of God." ib. 
2. 12. "Know ye not that ye are the temples of God, 
and that the Spirit of God dwelleth in you?" ib. 



168 OP IMMEDIATE REVELATION, 

3. 16. "No man can say that Jesus is the Lord, 
but by the Holy Gliost." ib. 12. 3. "But the natural 
man receiveth not the things of the Spirit of God ; 
for they are foolishness unto him: neither can he 
know them, because they are spiritually discerned; 
But he that is spiritual judgeth all things." ib. 14. 15. 
In the 2d epistle to the Corinthians, (c. 3. v. 8,) he 
calls the gospel dispensation, "the ministration 
of the Spirit." "Where the Spirit of the Lord is, 
there is liberty." 2 Cor. 3. 17.— "For God, who com- 
manded the light to shine out of darkness, hath 
shined in our hearts, to give the light of the know- 
ledge, of the glory of God, in the face of Jesus 
Christ." ib. 4. 6. "For ye are the temple of the 
living God; as God hath said, I will dwell in 
them and walk in them, and I will be their God, 
and they shall be my people." ib. 6. 16. "Know ye 
not your own selves, how that Jesus Christ is in 
you, except ye be reprobates?" ib. 13. 5. "That 
che blessing of Abraham might come on the Gentiles 
through Jesus Christ; that we might receive the 
promise of the Spirit, through faith." Gal. 3. 14. 
"And because ye are sons, God hath sent forth the 
Spirit of his Son into your hearts, crying, Abba, Fa- 
ther." ib. 4. 6. "In whom you also are builded to- 
gether for an habitation of God, through the Spirit." 
Eph. 2. 22. "For this cause I bow my knees unto the 
Father of our Lord Jesus Christ, of whom the whole 
family in heaven and earth is named, that he would 
grant you, according to the riches of his glory, to 
be strengthened with might, by his Spirit, in the 
inner man; that Christ may dwell in your hearts 
by faith." ib. 3. 14, &c. "There is one body and 
one Spirit, even as ye are called in one hope of 
your calling; one Lord, one Faith, one Baptism; 
one God and Father of all, who is above all, and 
through all, and in you all" ib. 4. 4, &c. "But 



or dlueliate revelation. 16 ( J 

all things that are reproved are made manifest 
by the light; for whatsoever doth make manifest 
is light." ib. 5. 13. "Christ in you, the hope of 
glory." Col. 1. 27. "He therefore that despi- 
seth, despiseth not man but God, who hath also 
given unto us Ills Holy Spirit." 1 Thes. 4. 8. 
"Whereof the Holy Ghost also is witness to us; 
for after that he had said before, This is the 
covenant that I will make with them, after those 
days, saith the Lord ; I will pot my laws into 
their hearts, and in their minds wili I write them." 
Heb. 10.15, 16. "If we love one another, God dwel- 
leth iii us, and his love is perfected in us. Hereby 
know we that we dwell in him, and he in us, because 
he hath given us of his Spirit. 5 ' 1 John 4. 12, 13, 
"And hereby we know that he abideth in us, by 
the Spirit which he hath given us." ib. 3. 24. "And 
it is the Spirit that beareth witness, because the 
Spirit is truth." ib. 5. 6. 

I might add the testimony of writers eminent for 
their piety, in a regular series, from the days of 
the apostles down to the present time. A few 
however will be sufficient. 

Justin Martyr, who lived about the year 123, 
says: "God hath built to himself a natural temple 
in the consciences of men, as the place wherein he 
would be worshipped: and it is there men ought 
to look for his appearance, and reverence or 
worship him." 

Clemens of Alexandria, who lived about the year 
190, bears testimony to the continuance of "Divine 
Inspiration." "There is a difference," says he, "be- 
twixt that which any one saith of the Truth, & that 
which the Truth itself interpreting itself, saith." 

And Tertullian, who was cotemporary with 
Clemens, acknowledges "the holy guidance of the 
universal light in the conscience." 
Z 






170* OF IMMEDIATE REVELATION. 

Hierom says: "The law is Spiritual, and we 
have need of a revelation to understand it." 

Origen, who lived in the beginning of the third 
century, speaks of "An immutable Law; which, 
with the knowledge of good and evil, is engraven 
upon the heart, and grafted into the soul of man." 

Gregory the great, on the words [He shall teach 
you all things,] says: "Unless the same Spirit sit 
upon the heart of the hearer, in vain is the discourse 
of the doctor," [or teacher,] "For unless he that 
teacheth be within, the tongue of the doctor that is 
without, laboreth in vain." 

Lactantius,in the beginning of the fourth century, 
(besides many other remarks of the same kind,) 
said, that "as men receive [Christ] into their hearts, 
he buildeth a divine and immortal temple in 
them." 

Athanasius, a few years after the last writer, 
says to the Gentiles: "The way whereby to attain 
to the knowledge of God, is within us. Which is 
proved from Moses; who saith, the word of God is 
within thy heart: and from this saying of Christ, the 
faith and kingdom of God is within you. If then 
the kingdom of God be within us, just so are we 
able to understand the word, or voice of the 
Father." 

Chrysostom, in the latter part of the fourth cen- 
tury, says: "Wherefore let none blame the light 
they are not saved, but their own rebellion, who 
refuse to be saved by it." And this he calls, "A 
Teacher or Instructer, dwelling in man's nature." 

Augustin, who was nearly or quite cotemporary 
with Chrysostom says: "It is the inward Master 
that teacheth: it is Christ that teacheth; where 
this Inspiration and Unction is wanted, it is in 
vain that words from without are beaten in." "For 
he that created us, and redeemed us, and called 






OF IMMEDIATE REVELATION. 171 

us by faith, and dwelleth in us by his Spirit, unless 
he speaketh unto you inwardly, it is needless 
for us to cry out." And in his discourse on John 
he remarks: "God is properly King of minds or 
souls; because when he is received in, he governeth 
by his divine Power and Spirit in the heart; there- 
fore his kingdom is not after the manner of this 
world, but icithin" 

Luther, in his book to the nobility of Germany, 
says: "This is certain, that no man can make 
himself a doctor of the Holy Scriptures; but the 
Holy Spirit alone." And again, in the Magnificat 
he says: "No man can rightly understand God, or 
the word of God, unless he immediately receive it 
from the Holy Spirit; neither can any receive it 
from the Holy Spirit, except he find it by experience 
in himself; and in this experience the Holy Ghost 
teaches, as in his proper school : out of which school 
nothing is taught but mere talk." 

Melancthon, in his Annotations upon John 6th, 
expresses the following sentiment: "Who hear 
only an outward voice, hear the creature; but 
God is a Spirit, and is neither discerned, nor 
known, nor heard but by the Spirit ; and therefore 
to hear the voice of God, to see God, is to know 
and hear the Spirit." "By the Spirit alone God is 
known and perceived." 

The writings of Thomas a' Kempis, abound with 
sentiments of the kind: "He is that divine principle 
which speaketh in our hearts ; and without which 
there can be neither just apprehension nor rectitude 
of judgment." Book 1, c. 3, § 2. "The more a man 
is devoted to internal exercises and advanced in 
singleness and simplicity of heart, the more sublime 
and diffusive will be his knowledge: which he 
does not acquire by labor or study, but receives 
from divine illumination." ib. § 4. "The kingdom 



172 OF IMMEDIATE REVELATION. 

of God is within you, saith our blessed Redeemer. 
.Abandon therefore the cares and pleasures of this 
wicked world, and turn to the Lord with all thy 
heart, and thy soul shall find rest. If thou with- 
drawest thy attention from outward things, and 
keepest it fixed upon what passeth within thee, 
thou v. ilt soon perceive the 'coming of the kingdom 
of God ;' for the kingdom of God is that peace and 
joy in the Holy Ghost, which cannot be received 
by carnal and worldly men." Book 2, c. ], § 1. 
"I will hear what the Lord my God will say within 
me." Book 3, c. ], Discip. 'P 

Thus we have seen, from a copious selection of 
Scripture evidences, that Immediate, Divine Reve- 
lation, is a permanent part of the christian dispen- 
sation, and this doctrine is confirmed by the fa- 
thers, the reformers, and by pious individuals of 
various denominations, in after ages. 

And as it was afforded to the patriarchs, pro- 
phets, and apostles, and witnessed to by the fa- 
1 ers, and by men eminent for piety, down to the 
present day, so it will be an illustration of the doc- 
trines of the apostles, to present some testimonies 
from those, who, in different ages, were destitute of 
the Scriptures. It will be a collateral evidence, that 
through all ages, there has been a necessity for 
Immediate Revelation, and the Influences of the 
Holy Spirit: and that these have been afforded, 
fcgreeably to the testimony of the apostle Peter, 
when he declared: "Of a truth I perceive that 
God is no respecter of persons;" and of Paul, when 
speaking of the Gentiles, he bore testimony, that 
"€xod left not himself without witness" among them ; 
and further proved that though they were destitute 
of the outward law, they nevertheless had the works 
of the law written in their hearts. 

Pythagoras calls this divine principle, the "Great 



OF IMMEDIATE REVELATION. 173 

Light and Salt of ages." Anaxagoras called it, 
"The divine Mind." Socrates called it, "A good 
Spirit." Timeus syled it, an "Unbegotten Prin- 
ciple, and Author of all light." Hieron, Pythag- 
oras, Epictetus, and Seneca say it is, "God in man. 
or God within." Plato calls it, the "Eternal, inef- 
fable, and perfect Principle of Truth: the Light 
and Spirit of God." Plotin calls it, "The root of the 
soul ; the divine Principle in man." Philo, "The 
divine Power — The infallible, immortal Law, in the 
minds of men." And Plutarch denominates it, "The 
Law and living Rule of the mind, The interior 
Guide of the soul, and Everlasting foundation of 
virtue." 

Of the operation of this divine Principle in the 
mind, Plato gives this striking testimony: "The 
Light and Spirit of God are as wings to the soul, or 
as that which raises up the soul into a sensible com- 
munion with God, above the world, which the mind 
of man is prone to slug or bemire itself withal." 
Cleanthes, a stoic philosopher, considered that 
men should be governed "by that divine, infinite, 
and eternal Nature which is God, universally dif- 
fused or sown through the whole race of man, as 
the most sure and infallible guide and rule." "To 
live," said he, "according to this knowledge and di- 
rection, is strictly to live according to virtue; not 
doing any thing that is forbidden. The virtue and 
happiness of man depend upon the close corres- 
pondence of his mind with the divine will of him 
who governeth the universe." — "The knowledge of 
God, is imprinted on the minds of men." 

The testimony of Plutarch deserves to be trans- 
mitted to posterity: "It is a law, not written in 
tables or books, but dwelling in the mind always, 
as a living rule, which never permits the soul to be 
destitute of an interior guide." "To debase thus 



M. 






174 OF IMMEDIATE REVELATION. 

ancient faith of mankind, and natural belief, which 
is planted in all reasonable souls, is to overthrow 
the strong and everlasting foundation of virtue." 

And Seneca bore this noble testimony, (among 
many others,) to this principle: "That Virtue, has 
sent her light before into the minds of all; for even 
they that fulloia her not, see her." 

If not only the patriarchs, prophets, and apos- 
tles, were divinely inspired, but even those denomi- 
nated heathen, were sensible of a divine Principle 
in man, illuminating their understandings, and 
"raising the soul up into a sensible communion 
with God," how can we suppose that that dispensa- 
tion, which was to be marked by the pouring out of 
the Divine Spirit, should be destitute of this very in- 
fluence to which even the pious heathen bore such 
noble testimony! 

By the pouring out of the Spirit, mentioned in the 
phophecy which described the gospel dispensation, 
we must understand a more copious affusion of the 
Holy Spirit, than had been communicated before. 

In that interesting conversation of our Lord 
with his disciples, before he suffered, and which 
has already been quoted, he was pleased to shew 
the near relation, and intimate union which should 
subsist between himself and his true followers. 
And that this near and intimate union, in a spirit- 
ual relation, would not be destroyed by his out- 
ward presence being taken from them, but rather 
increased. 

If the Holy Ghost is to abide with the true be- 
lievers forever — to teach them — bring to remem- 
brance the precepts of Christ — and shew them 
things to come — is it possible that this can be with- 
out Immediate Revelation? If the near relation 
in which we stand to Christ, is represented by the 
vine and branches — if we are to derive our whole 



OF IMMEDIATE REVELATION. 175 

life and activity from him, can it be without our 
drawing divine intelligence from him, or experienc- 
ing his qualifying, renovating influence? 

And why should it be thought more extraordina- 
ry for him to hold communion with us, than for us 
to hold communion with him 6 ? Persuing the simi- 
le of the vine, as used by our Lord, the branches 
may return a portion of sap to the vine, but in no 
case, without first receiving it from the vine. Thus 
also in our addresses to God, whether in supplica- 
tion or in humble acknowledgment, the language 
must be the language of his own Divine Spirit in 
our hearts; for "we know not what we should pray 
for as we ought, but the Spirit itself maketh inter- 
cession for us;" (Rom. 8. 26,) enabling us to make 
"intercession" "according to the will of God." v. 27. 
And this, in some sort, may be compared to the re- 
turn of the sap, 'from the branches to the vine. But 
his communion with us, may, on the other hand, be 
compared to the flow of the sap, from the vine to 
the branches ; for as it is the more copious, and 
the first movement of life, so, it is that on which all 
their life, growth, fruit, and circulation of living vir- 
tue, depend. Our Father who is in Heaven, knows 
what we stand in need of before we ask him ; (Matt. 
6. 8,) and therefore has no need that we should tell 
him our wants — but we do not know, either what 
will be acceptable to him, or beneficial to ourselves, 
without intelligence and instruction from him. 
Thus, in a qualified sense, even our prayers, are not 
necessary, as spreading our wants before him, but 
as impressing them on ourselves, and directing our 
hearts to Him who has made them known to us. 
and is willing to relieve us. 

Under the old covenant dispensation, the highest 
degree of Immediate Revelation was to the pro- 
phets. But the new covenant was described as 



178 



OF IMMEDIATE REVELATION, 



eminently superior to the old, in the superior affu- 
sion of the spirit of prophecy. "1 will pour out my 
Spirit upon all flesh;" (Joel 2. 28,) and sons and 
daughters, servants and handmaids, should pro- 
phesy. 

If Immediate Revelation, and the Influence of 
the Holy Spirit have ceased, then is the gospel 
dispensation inferior to that of the Law. They not 
only had the written law, but they also had the op- 
portunity of inquiring at the oracle, on particular 
occasions, which the general law and testimony 
could not reach ; and thus a knowledge of the divine 
will could be obtained. In addition to this, pro- 
phets were enabled and commissioned to speak in 
the name of the Most High. But if Immediate Re- 
velation has ceased, then we have only a written 
law and testimony— we have not access to the 
oracle— no priests nor prophets can inquire of the 
Lord for us. But then the promises cannot be ful- 
filled- — The Spirit cannot be poured out upon all- 
Sons and daughters cannot be qualified to prophe- 
sy — The Comforter cannot have come- — and the 
followers of Christ are not similar to the branches 
of the vine. But these are conseqences which we 
dare not admit, and we must admit them, unless we 
admit the continuance of divine Revelation. 

And as we advance from a state of nature to a 
state of Grace, which is but an assimilation to the 
divine Nature, the Revelation becomes more clear, 
and the Influences of the Holy Spirit, more constant 
and more predominating. 

As the gospel dispensation is more exalted, more 
spiritual than the law,so,the divine, ImmediateRev- 
elations and Influences are more clear and perma- 
nent under the gospel, than under the former dis- 
pensations. Instead of presenting ourselves at the 
temple at Jerusalem, with sacrifices, and burnt 



OF IMMEDIATE REVELATION. 177 

offerings, and inquiring through the medium of a 
priest, of the tribe of Levi, we may ourselves be- 
come temples of the living God — witness accepta- 
ble offerings prepared on the altar of our hearts — 
Jesus Christ himself being our high priest, by whom 
we have access to God, and receive the intelligence 
of his will. 

Another foundation can no man lay than is laid. 
The relation between God and his devoted children, 
remains the same that it was, when the church ap- 
peared as a morning without clouds. 

And as it was then, so it is no vv; no man can 
know the Father, but by the revelation of the Son, 
nor can any come unto the Father but by him. 
Well therefore might the apostle say: "If any 
man have not the Spirit of Christ, he is none of 
his." 

Even those professors who deny Immdiate Reve- 
lation to be continued in the chruch, still directly 
or indirectly acknowledge the Influences of the 
Holy Spirit. And yet if these Influences relate to 
duties or to doctrines, whatever is thus made mani- 
fest is revealed. If they bring conviction for sin — this 
is a revelation-, according to the declaration of our 
Lord, "He shall convince the world of sin:"— If 
consolation, in the lively hope of the gospel — this 
also is a revelation, agreeably to the language of 
the apostle: "Eye hath not seen, nor ear heard, 
neither have entered into the heart of man the things 
which God hath prepared for them that love him. 
But God hath revealed them unto us by his Spirit." 
1 Cor. 2. 9, 10. So that those secret Influences, by 
which we become assured of the love of God, and 
our hopes in him, are, according to the doctrine of 
the apostle, Immediate, Divine Revelation. 

I may here observe, that, seeing all classes of 
christians admit that Immediate, Divine Revela- 
A * 



178 OP IMMEDIATE REVELATION. 

tion was a peculiar trait in the character of the pri- 
mitive church — and that this, embracing the In- 
fluences of the Holy Spirit, were the very life of 
Christianity, it appears extraordinary to me, that 
it should be supposed these had ceased in the true 
church! To me it is quite as extraordinary as 
the ideas which obtained admission in the church 
of Galatia, which drew that reproof of the apos- 
tle — "Oh! foolish Galatians, who hath bewitch- 
ed you that ye should not obey the truth?" "having 
begun in the Spirit, are ye now made perfect by 
the flesh?" Gal. 3. 1,3. 

But as it was in the outward coming of our Lord 
and Saviour, so it is in his inward and Spiritual ap- 
pearance. 

The Jews were in expectation of his coming. 
Not only the time of his advent, but the manner in 
which he should come, had been set forth by the 
prophets. But their views being outward they fan- 
cied to themselves a Messiah with outward pomp 
and power, taking the throne of David, and raising 
the nation of the Jews to the very summit of outward 
glory. And thus they overlooked him when he did 
come. His appearance was so simple, so humble — 
so different from the king they desired might come, 
that they denied, rejected, and finally crucified 
him. 

And thus it is with many in the present day. 
They believe that Immediate Revelation is some- 
thing so high — so exclusively conferred on the pro- 
phets and apostles, and necessarily accompanied 
with the knowledge of future events, and the power 
of working miracles, they cannot persuade them- 
selves that either they or any others, know any 
thing of it in this age of the world ; while at the 
same time, they overlook the lively operations of 
this very Spirit in their hearts, convincing them of 



OF IMMEDIATE REVELATION. 179 

sin, inclining them to a life of holiness, — "teaching 
them that denying ungodliness and the world's 
lusts, they should live soberly, righteously, and god= 
ly in this present world." 

This very something that secretly disquiets the 
mind, in the midst of earthly enjoyments, and 
prompts it to arise in living aspirations to the 
Father of mercies, setting before us the terrors of 
the Lord for sin, and the unspeakable excellence 
of an inheritance among them that are sanctified, 
is the Spirit of Jesus Christ: its dictates in our 
hearts, are Immediate Divine Revelation. 

And though this principle in us is thus simple 
and low in its appearance, yet it is the power of 
God to salvation, to them that believe, producing 
effects no less miraculous, than restoring the lame, 
the dumb, the deaf, and the blind. Nay, these very 
things are accomplished in us. The dead are 
raised, even those who were dead in trespasses 
and sin ; the blind see, the deaf hear, the dumb 
speak, and the gospel is preached to the poor. 

No one, it is presumed, will deny the following 
declarations: "Behold I stand at the door and 
knock, if any man hear my voice, and open the 
door, I will come in to him & will sup with him and 
he with me." Rev. 3. 20. "My sheep hear my voice" 
John 10. 27. And where the voice of Christ is thus 
heard, there is Immediate Revelation; although it 
may be in those tender, secret influences which 
are too often overlooked and forgotten — but on 
which our eternal salvation must depend. For it 
is on condition of our listening to the voice of 
Christ, when he knocks at the door of our hearts, 
by these secret Influences, and not only hearing 
him, but giving him admission to come in and rule 
pre-eminently" there, that we can ever experience 
that near and intimate relation to take place 



180 OF IMMEDIATE REVELATION. 

between Him and the soul, which is represented 
by his supping with us, and we with him. 

And let it be remembered that when we hear 
his voice, we have Immediate Revelation ; for his 
"words they are Spirit, and they are life." John 6, 
63. 

Our Lord on the occasion already referred to, 
when speaking of the Comforter, told his disciples: 
"And when he, the Spirit of Truth is come, he will 
reprove the world of sin," &c. ib. 16. 8. And who is 
there that has not felt the reproofs of instruction, 
and the convictions that some things were offen- 
sive to God? And if the temptation has prevailed, 
has there not been a sense of condemnation im- 
pressed upon the mind — a feeling of that judgment, 
by which the Prince of this world isjudged? We 
may also appeal to the consciences of all men, if 
they have not, at times, felt the love of God to 
draw their hearts, in gratitude to him, — if they have 
not seen the vanity, the mutability, and insignifi- 
cance of earthly enjoyments, while the superior 
excellence of an inheritance eternal in the Heavens, 
has been, in some measure, presented to their 
view? Has not every individual, that is capable 
of religious reflection, felt that sentiment engraven 
on his heart, "verily there is a reward for the 
righteous, verily He is a God that judges in the 
earth." Ps. 58. 11. These secret convictions, these 
awful warnings against sin, and desires after hap- 
piness and acceptance with God, are the teachings 
of that Grace which brings salvation. It is the 
Spirit of God working in us, to will and to do, of 
his own good pleasure. 

However small its appearance may be, as it is 
Dimne^so it has Omnipotence in it. It is not only 
quick to discern the thoughts and intents of the 
heart, but it is powerful to separate between the 



OF IMMEDIATE REVELATION. 181 

precious and the vile, as we submit to its operations, 
setting us free from the law of sin and death. 

And as there is, on the one hand, encouragement 
to receive, and submit to the Influences of the Holy 
Spirit, in its least and most humble appearances, 
even though it may be as low and humble as the 
babe in the manger, to trust in it, as the power of 
God to salvation, so there is an awful responsibility 
on us — for it is in this appearance of Christ in us, 
the hope of glory, that we may crucify to ourselves 
afresh the Son of God, and put him to an open 
shame. Heb. 6. 6. 

As it is very possible to err in every point of 
doctrine, so it is possible in this. Seeing this is the 
only principle and ground of all saving knowledge 
in divine things, it is not strange that the grand en- 
emy of man's happiness should exert his delusive 
power, to deceive those who profess to believe in 
Divine Revelation and the Influence of the Holy 
Spirit. For as they rely on this guide in their im- 
portant duties, & finally to lead them to eternal sal- 
vation, if they can be brought to follow a false 
principle, and to believe in it, as the Spirit of Jesus 
Christ, the enemy places them at once in the most 
dangerous situation, and the most difficult to be 
made sensible of their danger. And thus it is that 
"Satan is transformed into an angel of light." It 
will not follow that because this divine principle 
may be neglected, and a seducing spirit be followed 
in its stead, that therefore the whole doctrine 
ought to be exploded. 

And yet many, very many have become followers 
of the stranger, instead of the true shepherd. 

No individual, whatever his capacity or outward 
circumstances may be, if he humbly, sincerely, and 
carefully attends to the teaching of the witness for 
God in the soul, can possibly be brought under this 



18.2 OF IMMEDIATE REVELATION, 

delusion. If he keeps near his divine guide, listens 
attentively to his monitions, & suffers the feelings of 
gratitude and love to God to spread their influence 
over his heart, he cannot become the deluded fol- 
lower of the transformer. But if any should be- 
come inattentive to the Divine Guide instead of keep- 
ing near to him, enjoying the sustenance, comfort, 
& protection which he alone can give, they wander 
from his presence, and perhaps let that separation 
continue long— then it is that they are exposed to 
dangers on every side. The enemy is ever near at 
hand, nor is he more to be dreaded as a roaring lion 
than in the character of the shepherd, by which 
the dread of danger is most effectually removed. 
But let it be remembered, that the danger all arises 
from one common principle. And it never can ope- 
rate but in a state of separation from the presence 
of the preserving power. Neither the power nor 
stratagem of the enemy, can possibly prevail against 
those who, in humility and watchfulness, cast their 
care on the Captain of our salvation. 

It would be both a vain and presumptuous at- 
tempt, to describe those feelings which constitute 
the true evidence of Divine Influence ; since no- 
thing but that Influence itself can give the capacity 
to decide between Christ and anti-christ. But in 
general it may be remarked, that this Influence leads 
into great watchfulness and humility. All confi- 
dence in ourselves or in our own attainments, will 
be brought down. And as we are brought to feel 
our own weakness and unworthiness — we shall be 
brought more feelingly and fervently to desire the 
interposition of an Almighty Friend and Redeemer. 
As the evidences of his regard are felt, we shall ex- 
perience the operations of that "Faith which works 
by Love, to the purifying of the heart." And if 
we love God. we shall also love our fellow crea- 



GF IMMEDIATE REVELATION. 183 

tares. This love like the source from which it 
proceeds, embraces the whole rational creation; 
bat in an especial manner the household of faith. 
Like the apostle formerly, we desire to give of- 
fence neither to Jew nor Gentile nor to the Church 
of Christ. Far from separating us from the com- 
mon walks and duties of life, it enables us to pass 
through the former & fulfil the latter with more pro- 
priety. It gives to the ties of nature and society — 
such as husbands and wives, parents and children, 
brethren and friends — a strength and sweetness 
that were not found in them before. Where the 
parties united in these bonds of natural affection, 
are mutual partakers of the bonds of gospel fel- 
lowship, there is an ample fulfilment of the pro- 
mise of the hundred fold in this life. But even if 
one part alone should come under the government 
of this superior principle, the prevalance of that 
principle does not dissolve the common ties of 
natural affection, but increases them, sanctifies 
them — and while it draws the veil of charity over 
the faults and failings of the friend or companion, 
prompts the powerful desire for their redemption, 
and thus it holds out the invitation, "come taste 
and see that the Lord is good." 

The life of our blessed Lord, exhibited an uninter- 
rupted course of the purest morality, and never 
can his Spirit sanction immorality in any. Thus 
in the various relations of life, the divine influence, 
by regulating the affections, and giving ability 
to discharge our several duties with propriety, not 
only produces a course of true and rational moral- 
ity, but abundantly heightens our enjoyments in this 
life. 

The votaries of pleasure, or in more general 
terms, those who have not thoroughly submitted to 
the cross of Christ, are prone to the opinion, that 






184 OF IMMEDIATE REVELATION, 

this cross would be the death of their enjoyments. 
But if it were, it would afford others more pure, 
more exquisite and more permanent in their stead. 
But the idea is wrong in itself. The objects of 
revealed religion are, the glory of God and the 
happiness of mankind. The requisitions of infinite 
Goodness are neither cruel nor unnecessary. We 
are called upon to give up nothing essential to 
happiness — nothing essential to the true dignity 
of man. The restrictions of the gospel point to 
those principles, passions, and feelings, which are 
inimical to happiness, both present and eternal — 
which disturb the order and harmony of our own 
bosoms and of the world — and render us incapable 
of enjoying the harmony of heaven, either in antici- 
pation here, or in endless fruition hereafter. 

These are the broad outlines of religion. It sepa- 
rates us from the great causes of moral evil; and 
thus cuts off the sources of unhappiness. By proper- 
ly balancing, correcting, & governing our passions, 
feelings, and expectations, it enables us to extract 
from the material world, whatever good it is capa- 
ble of affording ; securing us, at the same time, from 
the stings of disappointment, and the dissatisfaction 
of satiety. Nor is this all. Casting our care on our 
heavenly Father, and looking to a future state, 
for the full fruition of happiness, we secure to our- 
selves a place of refuge from all the storms of 
adversity and feel not the full bitterness of a sepa- 
ration from earthly enjoyments. 

But mark the contrast. The carnal mind clings 
with eagerness to objects', transient in their dura- 
tion, or inimical to happiness in their nature. Ex- 
amine the whole scope of human affairs, from the 
most innocent amusements, to the darkest shades 
of depravity and sin. Consider for a moment what 
would be the consequences, if the restraints of re- 



OF IMMEDIATE REVELATION. 185 

Jigion, were removed, and all the passions of the hu- 
man heart were let loose without control? From 
this state of depravity and wretchedness the res- 
traints of religion withhold thee ; and not only from 
this miserable condition here on earth, but from 
that dreadful abyss of horror, of which it would 
form but an imperfect prelude. But let us draw 
a more moderate picture. Suppose thyself engross- 
ed by those objects and pursuits called innocent; 
deriving from them all the enjoyments they are 
capable of producing, without once looking be- 
yond them. How poor, how precarious would 
be thy pleasures, for they could not deserve the 
name of happiness! How liable would they be to be 
blasted by every breeze! And how awful would 
thy situation be* when summoned to leave them for- 
ever, without one ray, to light thy prospects to a 
happy eternity! "How shocking must thy sum- 
mons be, Oh death ! to him that is at ease in his pos- 
sessions!" {Blair.) 

Religion therefore, through the Influences of the 
Holy Spirit, saves us from the miseries of sin, and 
the consequences of ungoverned passions, both in 
time and eternity. It leaves us in the full enjoy- 
ment of the real comforts of life, rendered a thou- 
sand times sweeter than they can be under the 
influence of corrupt inclinations. It serves as a 
sanctuary, to which we can resort, when every earth- 
ly comfort fails ; and opens to our prospects, and to 
our spirits, when separated from these tenements of 
clay, a glorious immortality. 



B 



CHAPTER IX. 



The subject of social or public worship, justly 
claims the attention of all religious denominations. 
But the varying opinions and practices which 
prevail, among the different societies that profess 
Christianity, as well as the importance of the sub- 
ject itself, might serve as an admonition to us, to 
approach it with unbiased minds. 

Though worship or devotion, is the most solemn* 
the most awful, and the most sublime exercise, 
in which the mind of man can be engaged, yet, in 
itself, it is simple. How awful it must be, for frail 
and erring creatures, to present themselves to the 
notice of that Omniscient Being, before whom the 
secrets of all hearts are unvailed! Well might the 
prophet, under a sense of the Divine Majesty, ex- 
claim: "Wherewith shall I come before the Lord, & 
bow myself before the high God? shall I come be- 
fore him with burnt offerings, with calves of a year 
old? Will the Lord be pleased with thousands of 
rams, or with ten thousands of rivers of oil?" Mic. 
6. 6, 7. 

And yet how animating! What an unspeakable 
favor it is, for the soul to be permitted to approach 
the throne of Grace, and pour forth its wants, its 
sorrows and desires before a Heavenly Father; 
feeling that his own divine influence gives access 
to him, and forms the language of the prayer, 
the humble acknowledgment, or triumphant praise. 
And yet this solemn and sublime exercise, is sim- 



OP WORSHIP. 187 

pie. It requires neither wealth nor learning, nor 
extraordinary natural abilities, to perform it. It is 
within the reach of the simple, the illiterate, and 
the poor. It can be performed in solitude, as well 
as in the crowd — The splendor of temples and the 
pomp of attendance, can add nothing to recom- 
mend it to the notice of Almighty God, 

There is not a duty we owe or a privilege we 
enjoy, more necessary or more simple than Divine 
Worship. But as the act itself can neither be 
performed nor comprehended, without the quick* 
ening, illuminating influence of the Spirit of Christ, 
so there is no religious duty, in which the wisdom 
of man has been more busy, or made greater inno- 
vations. 

Let us, for a moment, look round, over the vari- 
ous nations denominated heathen, of ancient and 
modern times, and reflect on the wild, and even 
shocking modes, by which they have attempted to 
conciliate the divine favor! Turning our attention 
from those whose opportunities have been com- 
paratively limited, we shall still find that human 
invention has been busy, where revelation alone 
should have dictated — and to please the creature 
has been made an object, in the very acts which 
should have been addressed only to the Creator, 

Under the legal dispensation there was much 
external ceremony, in their devotional exercises, 
which not only typified that spiritual worship which 
was afterwards to be more fully introduced, but 
was also calculated to make a deep impression 
on the minds of those who engaged in them. Their 
worship was to be performed in a magnificent tem- 
ple. The richness and grandeur of its structure, the 
purity of its materials, the constant attendance of 
the priest, the solemnity of the sacrifices, all these 
were calculated, strongly to impress the mind 



188 OF WORSHIP. 

with a sense of the Divine Majesty. In assembling 
at Jerusalem, the /worshippers were necessarily 
withdrawn from their occupations and the cares of 
life. Neither the ordinary pursuits of domestic 
concerns, nor even the defence of their country, 
was to interrupt, or divert their minds from these 
solemn assemblies — thus realizing the declaration 
that "he that cometh to God, must believe that he 
is, and that he is a rewarder of them that diligently 
seek him." 

The sacrifices which were offered were to be 
"without blemish." Nothing that was sick or blind, 
or that died of itself, was to be presented, as an 
offering, to the Divine Majesty. In all this there 
was deep instruction. The whole subject was 
clothed with a dignity and solemnity peculiar to 
itself. Reverence, adoration, and confidence in 
God, were inculcated in all that pertained to that 
typical dispensation. And the greatest sincerity 
in the worshipper, and purity and perfection in the 
offerings, were requisites not to be dispensed with. 

But all this form and outward glory, were only 
shadows of good things to come. It was not the ex- 
ternal rituals of the law, with all the pomp and 
splendor of the temple, that drew the regard 
of God to those who worshipped there. Neither 
thousands of rams nor ten thousands of rivers 
of oil, were regarded in comparison of an humble 
heart. But these forms and ceremonies, and this 
outward glory, were dispensed in condescension to 
their weakness, and designed, not only to point to 
the Messiah, but also to teach them of the Divine 
Majesty, and the abstraction and solemnity which 
their approaches to him required. 

When our Lord was inquired of by the woman 
of Samaria, (John 4. 24,) respecting worship, he 
Informed her, that "God is a Spirit, and they that 



OF WORSHIP. 



189 



worship him, must worship him in Spirit and in 
truth." Worship was not confined, either to the 
mountain of Samaria, nor yet to Jerusalem, but to 
be performed in Spirit and in truth, without regard 
to local situation or outward circumstances. 

The apostles bore testimony, that "God that 
made the world, and all things therein, seeing 
that he is Lord of Heaven and earth, dwelleth 
not in temples made with hands, neither is worship- 
ped with men's hands, as though he needed any 
thing." Acts 17. 24, 25. And therefore the wor- 
ship retained under the gospel, was of a pure and 
spiritual nature. Hence we believe, that our ap- 
proaches to Him can only be in Spirit, and that as 
a door of access is opened for us, by him that has 
the "key of David." But without a preparation of 
heart, no ceremonies can be acceptable. 

"When ye come to appear before me, who hath 
required this at your hands, to tread my courts? 
Bring no more vain oblations; incense is an 
abomination unto me ; the new moons and sabbaths, 
the calling of assemblies I cannot away with; it is 
iniquity, even the solemn meeting." Isa. 1. 12, 13. 
If the Jews could not recommend themselves to 
his notice merely by outward forms and ceremonies, 
even during the continuance of that typical dis- 
pensation, much less can we, since those ceremo- 
nies have been abrogated, by the coming of Jesus 
Christ. We cannot consistently come before him, 
with a set form of words, prepared before hand and 
committed to memory, because we know not what 
to pray for as we ought ; and still less can we 
clothe these addresses in music, as if God would be 
pleased with tones and instruments of music, as 
the volatile and fashionable part of mankind, or as 
if the most solemn acts of devotion, were to be con* 
Terted into opportunities of amusement and crea* 



190 OP WORSHIP. 

turely gratification. When we plan cur devotions 
to please our own ears, does not an important query 
arise, whether we serve ourselves and one ano- 
ther — or God, in these exercises? 

This subject opens afield of serious inquiry, into 
which every religious denomination— nay every 
individual should impartially enter. I feel a soli- 
citude that all may. examine the subject for them- 
selves: let nothing detain them in the outward 
court, which will be trodden down of the Gentiles 
- — but animated by the promises, and aided by the 
influence of our Lord and Saviour, "come boldly 
to the throne of Grace," into a holy union and com- 
munion with God. 

When some formerly, were urging our Lord to go 
to the feast of tebernacles, he said unto them: "My 
time is not yet come: but your time is always rea- 
dy." John 7. 6. And his disciples can often adopt a 
similar language, feeling their utter incapacity, of 
themselves, for any good word or work: and that 
they know not what to pray for as they ought, with- 
out the helping influence of the Spirit of truth ; and 
therefore they cannot presume to set about this so- 
lemn engagement, without the necessary qualifica- 
tion. For if "no man can call Jesus Lord, but by the 
Holy Ghost," how can any act of devotion be per- 
formed without this influence? Neither prayer, 
praise, nor thanksgiving, can be acceptable, un- 
less it arise from a sensible feeling in our hearts; 
which is produced only by the operation of Grace 
there. This brings us into a sense of our own con- 
dition, and gives access to the Father of mercies. 
Worship performed without these qualifications, 
must be will worship, and as unacceptable as those 
outward pretences of the Jews, while their hearts 
were far from God. 

We therefore believe it right, when we assem- 



OF WORSHIP. 19 1 

ble for the purpose of Divine Worship, to sit down 
in reverent silence; endeavoring to abstract our 
minds from all things but the one Great Object of 
adoration. And in this humble, waiting state of 
mind, to remain in silence, unless we should be fa- 
vored with the qualification and command for vo- 
cal language, in preaching, prayer, or praise. 

God is a Spirit, and can only be approached by 
spirit. Hence vocal sound is not necessary to con- 
vey to him the desires which his own divine influ- 
ence has raised in our hearts. Language is only 
necessary to convey sentiments from man to man, 
Our Father, who seeth in secret, and who knows 
what we need, before we ask him, and who enables 
us, by the help of his own divine influence, to make 
intercession according to his will— sees, hears, and 
knows, what thus passes in the secret of the heart, 
without the intervention of words. 

When a number of individuals thus sit down, in 
solemn silence, waiting upon God— their minds be« 
ing abstracted from all inferior objects, and their 
spirits engaged in exercise for the arising of the 
word of life, a spiritual communion is felt, and they 
are mutually helpful to each other. The heavenly 
virtue and solemnity is felt to flow, as from vessel to 
vessel. For when a meeting is thus gathered, in 
the name and power of Christ, he is often pleased 
to appear among them in great glory, revealed to 
that perception and quickened understanding, 
which is the effect of his own divine work in their 
hearts. All this may be effected, though there may 
not have been a word spoken in the meeting. 

There is, in silent worship, something so beauti- 
ful, so sublime, so consistent with the relation in 
which we stand to God, that it appears strange 
there should exist a single doubt of its propriety. 

Besides the impossibility of our approaching the 






192 OF WORSHIP. 

Supreme Being, without his helping influence, 
and the unreasonableness of our supposing this in- 
fluence to be at our command, we may be "all with 
one accord, in one place," under the influence of 
the "one Spirit," and each spreading his own pecu- 
liar condition, his wants, his sorrows, doubts, or 
humble acknowledgments, before his Almighty- 
Friend, without confusion, without interruption to 
each other, but with a sensible increase of solemni- 
ty over all. 

This worship depends not on priest or minister; 
Jesus Christ being himself the High Priest, and 
minister of the true tabernacle, which God hath 
pitched and not man. And here let it be remem- 
bered, that when we engage in acts of worship, or 
what may be called active devotion, without feel- 
ing the true qualification for it, but merely as a 
duty, and make use of a form of words, prepared 
before hand — our animal passions may be excited 
by the very exercises thus entered into, and, in the 
fervor of our zeal, we may not be able to distin- 
guish the sparks of our own kindling, from the in- 
fluences of Grace : "for Satan himself is transformed 
into an angel of light." 2 Cor. 11. 14. But when we 
settle down into true stillness, and experience our 
own wills and activity brought thoroughly down, 
and "every thought to the obedience of Christ" — 
then indeed the transformations of the enemy can- 
not deceive — but the language of the apostle is re- 
alized- — "We know him, and the power of his resur- 
rection, and the fellowship of his sufferings y being 
made conformable to his death." 

This silent worship has often been a cause of 
wonder, and remains to be considered, by many, an 
unmeaning and absurd practice. But if we ad- 
mit that worship requires a peculiar qualification, 
and that it is impossible to enter into acts of devo- 



OF WORSHIP. 193 

Hon without this qualification, it will follow, that 
when assembled for this solemn purpose, if the qual- 
ification is not possessed by those thus assembled, 
they must either humbly wait upon God for it, or be 
chargeable with will-worship, if they presume to go 
on without it. If those assembled should thus wait, 
a silent meeting would be the consequence. And 
who can suppose this inconsistent with the nature 
of the object in view? Can it be supposed that 
men, collected from the ordinary and perplexing 
business and cares of life, or perhaps from the 
giddy rounds of pleasure, or even from the deep 
shades of depravity and guilt, should be at once 
prepared to enter into this most solemn engage- 
ment, without any introversion of mind, without 
collecting their wandering thoughts, and, in the 
language of the apostle, "feeling after God?" And 
how can this be more consistently done than in 
solemn silence? 

Thus, from the very nature of the subject, silence 
appears to be generally, if not always, necessary, 
as a preparation to worship. But we also believe, 
for the reasons already suggested, that worship may 
be performed in silence. It being an intercourse 
between God and the soul, and that intercourse 
being necessarily in spirit, it may take place with- 
out the medium of words. That feeling desire, that 
secret aspiration of the soul, which is known only by 
Him to whom it is directed, is an act of devotion., 
more acceptable than any form of words that 
could be uttered, if unaccompanied with the same 
devotional feelings. 

We read "there was silence in Heaven." But 
we cannot suppose that devotion was suspended. 
Indeed there is a devotion which language cannot 
reach: when not only the activity of the creature, 
is completely brought into quiet.but when the Divine 
C* 



194 OF WORSHIP. 

Majesty is so revealed— his Wisdom, Goodness, 
Power, and Glory — that every faculty of the soul, 
is held in awful, silent adoration ! 

Hence we consider silence, not only proper, as 
preparatory to worship, but congenial to the most 
sublime worship to which we can attain. 

We are aware that individuals may sit down in 
silent meetings, without being benefited by it. 
They may suffer their minds to be occupied with 
improper objects, or they may sink down into a 
state of dulness and insensibility, totally incompa- 
tible with the important objects, for which they 
profess to assemble. But these are not the neces- 
sary consequences of silent waiting. Indeed they 
never are the consequences of it, but of an unprepar- 
ed and lukewarm mind. The promise remains true 
to the present day, and will to all succeeding ages — 
"they that wait upon the Lord shall renew their 
strength." Isa. 40. 3L The command is addressed 
to us, as forcibly as it was to the ancient Jews — "Be 
still, & know that I am God." — "Keep silence before 
me, Oh Islands! and let the people renew their 
strength." 

"Without me," said our Lord, "ye can do nothing." 
Happy are they who know their own spirits brought 
into subjection, and an humble dependance on 
Him — not daring to "kindle a fire or compass them- 
selves about with sparks," — but humbly wait on 
God, for a qualification to worship him in Spirit and 
ii1 Truth. 

Though public and private devotion depend on 
the influences of the same Spirit, and have therefore 
been considered in connection, in the preceding 
part of this chapter, yet there is a distinction to be 
drawn; though the performance of the one cannot 
destroy the occasion for the other. On the con- 
trary, they reciprocally promote each other. For 



OF WORSHIP. 195 

he that is properly engaged in secret, religious 
exercises from day to day, will thereby be better 
qualified for the performance of public worship: 
and on the other hand, the right performance of 
social worship, will greatly contribute to dispose 
the mind to hold on its way, in those secret desires 
after communion with God, to which the apostle 
alluded, when he admonished the believers, to 
"pray without ceasing." 

The public assembling of christians, to wait upon 
& worship God, not only places them in a situation 
to be helpful to each other, by the communication 
of their feelings, under divine influence, in preach- 
ing and vocal prayer, and also by a secret commu- 
nion of spirit, but it is a reasonable acknowledg- 
ment of the goodness of God, and our dependance 
upon him, for everything we yet hope for, as well 
as of our gratitude for the blessings already confers 
ed upon us. Well therefore did the apostle admon- 
ish the believers: "Let us consider one another to 
provoke unto love and to good works; not forsaking 
the assembling of ourselves together, as the man- 
ner of some is." Heb. 10. 24, 25. And again: "I be- 
seech you therefore brethren, by the mercies of God, 
that ye present your bodies a living sacrifice, holy, 
acceptable unto God, which is your reasonable 
service." Rom. 12.1. 



CHAPTER X. 



We believe, with the apostles, that "no man tak^ 
eth this honor unto himself, but he that is called 
of God, as was Aaron," (Heb. 5. 4:) and that this 
call is not dependant on any human acquirements. 
We also believe the command of our blessed Lord, 
to his disciples, is of lasting obligation, "freely ye 
have received, freely give." Matt. 10. 8. 

These are leading principles of our belief, con- 
cerning the ministry. 

But in order to understand this subject, we must 
advert a little more particularly to the call & quali- 
fication of a gospel minister, and then bring into 
view the maintenance which is warranted on gos- 
pel principles. 

The call of a minister, as already observed, must 
be of God. No man can enter into this dignified 
work, merely from his willing or running. He can- 
not preach the gospel unless he be sent. And if 
Christ send not, of course he is not a messenger or 
minister of Christ. 

Hence no man can choose, for himself or his son, 
the work of the ministry, as he would a trade, by 
which to obtain emolument or reputation. The min- 
isters of the gospel, to the present day, must be 
called by the same authority, and clothed with the 
same influence that the apostles had, though it may 
.not be in the same degree. They, by virtue of their 
call and qualification, were messengers and embas- 
sadors of Jesus Christ Who then can assume these 






THE MINISTRY, 



19: 



high titles, without having received a message to 
deliver, or a commission to fulfil from Christ? With- 
out these, the very essentials are wanting. 

And what is a minister of the gospel*? Does not 
the very term itself assert the doctrine we have 
advanced? The gospel, is not a system of abstract 
truths or propositions — It "is the power of God to 
salvation." And he that receives a dispensation 
of it to preach to others, actually does minister it, 
to those whose hearts are prepared to receive it. 
Thus, according to another metaphor of the holy 
Scriptures, he becomes a vessel, through which this 
precious treasure passes, to the objects of Redeem- 
ing Love. But he that has not received such a dis- 
pensation of the gospel, to preach to others, cannot 
possibly be a minister of the gospel ; because he 
has not the gospel to communicate. On the con- 
trary, he "has neither part nor lot in the matter." He 
may.be a minister of certain tenets or opinions. He 
may be a minister of the commandments and tradi- 
tions of men, if he has indeed received these. But 
without the power of God, making him a minister 
of the Spirit and not of the letter, his preaching ne- 
ver can be of divine authority, nor in "the demon- 
stration of the Spirit and Power." 

It deserves to be noticed, that, in the records 
which have been left us of the first religious meetings 
of the primitive believers, it is particularly mention- 
ed, when any of the apostles were engaged to speak 
in their religious assemblies, that they were "filled 
with the Holy Ghost." The manner in which it is 
expressed, is quite remarkable — "Then Peter," or 
James, or whoever it might be, '-being filled with the 
Holy Ghost," stood up, &c., clearly implying, that 
without this immediate qualification, even the 
apostles did not enter on these important du«* 
ties. 



198 THE MINISTRY. 

Our Lord, in giving instruction to his ministers 1 , 
whom he sent out while he was on earth, gave them 
to understand, that they were to preach nothing 
but what they had heard from him. "What I tell 
you in darkness, that speak ye in light, and what 
ye hear in the ear, that preach ye upon the house 
tops." And even when brought before kings and 
governors, for the testimony they bore, he charged 
them to take no thought how, or what they should 
speak: for it should be given them in that same 
hour what they should speak ; for it was not they 
that spoke, but the Spirit of their Father, that spoke 
in them. Matt. 10. 27, & v. 18— -20. The instruc- 
tions to the prophet, enjoined the same thing: 
"Thou shalt hear the word at my mouth, and warn 
them from me." Ezek. 33.7. And "other foundation" 
saith the apostle, "can no man lay, than that is 
laid," (1 Cor. 3. 11,) and on which the prophets and 
apostles were built. Eph. % 20. This living minis- 
try, wholly from divine inspiration, was evidently 
introduced and established as the ministry of Jesus 
Christ ; and we cannot suppose, that it ever was 
designed to be essentially orradically changed in its 
nature. We cannot, like the Galatians, in another 
case, (Gal. 3. 3,) suppose that gospel ministry was 
begun in the Spirit, and afterwards to be continued 
by the natural or acquired abilities of man. For the 
object is the same, through all ages: being to open 
the eyes of mankind, and "turn them from darkness 
to light, & from the power of Satan to God," (Acts 
26. 18,) and to edify the body of Christ And no 
man, by his natural or acquired abilities, ever was 
or ever will be capable of this; as the apostle bore 
testimony: "Not that we are sufficient of ourselves 
to think any thing as of ourselves, but our sufficiency 
is of God: who also hath made us able ministers oi 
the New Testament: not of the letter, but of the Bpi- 



THE MINISTRY. 199 

nt; for the letter killeth, but the Spirit giveth life." 
2 Cor. 3. 5, 6. 

Thus the ministry was constituted in the begin- 
ning, under the highest authority, and we are bound 
to believe that it is still of the same nature, and 
must be conducted on the same principles. In 
vain may we look in the Scriptures of Truth, for a 
divine sanction of a ministry, entered into in the 
will of man, and exercised without Immediate, Di- 
vine Revelation. 

The qualification for the ministry is called a 
gift It is the testimony of the apostles in a great: 
number of places. Paul expresses himself in the fol- 
lowing manner: "Though I have the gift of prophe- 
cy." 1 Cor. 13; 2. "I was made a minister, accord- 
ing to the gift of the Grace of God, given unto me, bj- 
ihe effectual workings of his power." Eph. 3. 1\ 
To Timothy he says: "Neglect not the gift that is 
in thee." 1 Tim. 4. 14. In his Epistle to the Ro- 
mans, he says : "Having then gifts differing accord- 
ing to the Grace that is given to us, whether pro- 
phecy let us prophesy according to the proportion of 
faith: or ministry, let us wait on our ministering, or 
he that teacheth, on teaching, or he that exhorteth, 
on exhortation." Rom. 12. 6, 7. To the Corinthians 
he says: "Now there are diversities of gifts, but 
the same Spirit, and there are differences of admin- 
istrations, but the same Lord. And there are di- 
versities of operations, but it is the same God, which 
worketh all in all." "For to one is given by the Spirit 
the word of wisdom, to another the word of know- 
ledge, by the same Spirit; to another, Faith by the 
same Spirit; to another, the gifts of healing by the 
same Spirit; to another, the working of miracles ; to 
another prophecy ; to another discerning of spirits ; 
to another divers kinds of tongues ; to another the in- 
terpretation of tongues: but all these worketh that 



200 



THE MINISTRY. 



one and the selfsame Spirit, dividing to every man 
severally as he will." 1 Cor. 12.4 — 12. 

The apostle Peter says: "As every man hath 
received the gift, even so minister the same, one to 
another, as good stewards of the manifold Grace of 
God." 1 Peter 4. 10. 

From all these passages, and many more that 
might be selected, but which 1 omit for the sake of 
brevity, it is very clear, that the qualification for 
the ministry is the pure gift of God-, which gift is be- 
stowed upon every man severally as he will. There 
are diversities of gifts, and differences of administra- 
tions, and diversities of operations, but it is the 
same Spirit — the same God that worketh all in all. 
A divine influence and power calling and preparing 
them, and directing them in the exercise of their 
gifts, is the important object here brought into 
view. Thus we know the ministry was at first con- 
stituted and exercised. And we may boldly assert 
that nothing can deserve the name of gospel 
Ministry, which has not God for its author, and his 
immediate influence for its directer. 

Man indeed may deliver elegant orations, by the 
strength of his natural or acquired abilities, and 
this he may do, either extemporaneously, or prepar- 
ed before hand, arid committed to memory. They 
may be couched in the language of Christ, and of 
his true ministers, in different ages. They may pro- 
duce much creaturely zeal, both in the speakers and 
hearers, and powerfully move the natural pas- 
sions, and yet produce no real conversion to God, 
nor advancement, of his cause. While the true min- 
istry,though it may not be with excellency of speech, 
but in weakness, and fear, and in much trembling, 
may yet be in the demonstration of the Spirit and 
Power, reaching the consciences of the audience^ 
and answering to the witness of God there. 



THE MINISTRY* 201 

The call being of God, and the qualification by 
the effectual working of his power, it follows that 
human authority, the will of man, or human acquire- 
ments, cannot constitute a gospel ministry. In the 
primitive Church, the apostles were mostly illite- 
rate men, & of what are considered mean occupa- 
tions: such as fisher-men, &c. For God made 
choice of the weak, the foolish and despised things 
of this world, to confound the wisdom of the wise, 
and bring to nought the understanding of the pru- 
dent — that no flesh might glory in his presence. 
And this remains to be the case, down to the pre- 
sent day. He will not give his glory to another, 
nor his praise to graven images. To those who 
run and are not sent, the query still forcibly applies: 
"Who hath required this at your hands?" Isa. 1. 
J 2. 

The great apostle of the Gentiles was not made 
a minister by man, nor in the will of man, but neces- 
sity was laid upon him, and he felt that wo was to 
him, if he preached not the gospel— a dispensation 
of which had been committed to him. He also ac-* 
knowledged: "By the Grace of God lam what 1 
am." And all true ministers, as such, should be 
able to adopt the same language. 

That both natural and acquired abilities are not 
excluded from the work of the ministry, will be 
readily granted ; and that when they are sanctified 
and brought under the qualifying power of Grace, 
they may eminently promote the honor of God. 
and the good of mankind. What is insisted on is^ 
that education is not essential to the qualifications 
of a gospel minister: and that no man can put 
himself into the ministry, without the immediate 
call and influence of the Holy Spirit. None of the 
prophets ever became such without this immediate 
call; and all the apostles and true ministers in the 



202 THE MINISTRY. 

church of Christ, were so called and qualified. 
Even those who had been the companions of Christ 
in the flesh, who saw his miracles, heard his pre- 
cepts, and were empowered to work miracles them- 
selves,were commanded to "tarry at Jerusalem, till 
they were endued with power from on high ;" clearly 
proving that nothing but power from on high, re- 
newedly furnished, can enable men to preach the 
gospel. And how can it be otherwise? since the 
gospel, as already observed, is the power of God to 
salvation: even that same power by which all 
things were made, that were made. 

Unto the wicked, the language remains to be: 
"What hast thou to do to declare my statutes,or that 
thou shouldst take my covenant in thy mouth, see- 
ing thou hatest instruction, and castest my words 
behind thee." Ps. 50. 16, 17. It is only as the Grace 
of God is received, and its purifying operations sub- 
mitted to, that the individual becomes prepared for 
this high and holy calling. To this also agrees the 
cammand of our Lord to Peter : "When thou art 
converted strengthen thy brethren," (Luke 22. 32;) 
& finally, after his resurrection, when he was about 
giving Peter that charge to feed his sheep and lambs, 
how closely did he press the inquiry, "Lovest thou 
me!" Nor was the important commission given, 
iiil Peter could appeal|to Him: "Yea Lord, thou 
knowest that I love thee."— "Yea Lord, thou know- 
est all things, thou knowest that I love thee." And 
this must all true ministers be able to say, in hu- 
mility, and sincerity, through the influence of the 
Love of God, sanctifying the heart, to which must 
be superadded, the special call to the important 
work. To the man who has not experienced this 
renovation, the whole subject is wrapped in impene- 
trable mystery. The vail being on his own under- 
standing, he cannot possibly be able to explain to 



THE MINISTRY . 203 

others, the mysteries of the kingdom of Heaven ; 
much less can he deliver the messages of God to his 
children. 

When the excellencies of the gospel dispensation 
were seen in prophetic vision, the work of the min- 
istry was particularly brought into view. "And it 
shall come to pass, in the last days, (saith God,) I 
will pour out of my Spirit upon all flesh : & your sons 
and your daughters shall prophesy, and your young 
men shall see visions, and your old men shall dream 
dreams: And on my servants and on my hand- 
maidens, will I pour out, in those days, of my Spirit; 
and they shall prophesy." Acts 2. 17, 18. 

If it should here be objected, that though the gift 
of prophecy was received under the law, and also 
in the days of the apostles, yet this gift has now ceas- 
ed in the Church: 

1 may reply, that this is contrary to the view 
which was clearly presented in the foregoing pas- 
sage of Scripture. The prophet was not merely 
representing the manner in which the new cove- 
nant dispensation would be introduced, but he was 
describing the very nature of the dispensation itself, 
and its prominent and permanent characteristics. 

The apostle encouraged the believers to desire 
the best gifts, but rather that they might prophesy. 
And what he thus wrote, "was written for our in- 
struction," as well as for the instruction of those to 
whom it was immediately addressed. But it may 
be further remarked, that prophesying, in the Scrip* 
ture acceptation, is not confined to the foretelling 
of future events. The apostle applies it to "speak- 
ing unto men, [from divine influence,] to edifica- 
tion, and exhortation, and comfort." I Cor. 14.3. And 
it is declared in the book of Revelations, that "the 
testimony of Jesus, is the Spirit of prophecv." Rev t 
19. 10. * 



j 



204 THE MINISTRY. 

And the apostle Peter gave this impressive charges 
"If any man speak, let him speak as the Oracles of 
God, and if any man minister, Jet him do it as of the 
ability which God giveth: that God in all things 
may be glorified through Jesus Christ." 1 Peter 4. 
11. The prophecy of Joel, and the testimony of 
the same apostle, clearly attribute prophesying 
to the pouring out of the Spirit. From all which it 
follows, that if it is still necessary in the church, to 
speak to men to edification, to exhortation, and 
comfort— if the testimony of Jesus is still necessary 
to be maintained among his disciples, then the spi- 
rit of prophecy does still exist: and the exercise 
of the ministry is to be, as it originally was, from 
immediate, divine influence. 

The admonitions of the apostles, in relation to 
the ministry, must be applicable to us, unless we 
would break in upon the whole body of Scripture 
doctrine and precept. And if these precepts are 
applicable to us at all, it must be in the same sense 
in which they were applicable to those, to whom 
they were immediately addressed. And the whole 
course of precepts, relating to the ministry, did re- 
cognize the necessity of a divine call and qualifica- 
tion, through the immediate operation of the Holy 
Spirit : for such was the ministry of that day. There- 
fore, if such was the meaning which the inspired 
writers of the New Testament, intended to con- 
vey to the ministers and believers then — such is 
their true meaning — and we must receive them in 
that same sense, or we have nothing to do with them 
at all. This will necessarily lead us to the ad- 
mission of the principle 1 have laid down, or we 
must give up the whole body of Scripture doctrine 
and precept. 

The prophecy of Joel, as quoted by the apostle 
Peter, deserves to be more particularly brought into 



THE MINISTRY. 205 

view. "And it shall come to pass in the last days, 
saith God, I will pour out of my Spirit upon all 
flesh, and your sons and your daughters shall prophe- 
sy, and your young men shall see visions, and your 
old men shall dream dreams: And on my servants 
and on my handmaidens I will pour out, in those 
days, of my Spirit; and they shall prophesy." Acts 
2. 17, 18. 

The first thing to be noticed in this prophecy is 
the time, in which it was to be fulfilled: that is, in 
the last days. If it did take place, in the days of 
the apostles, as Peter bore testimony that it did, 
and does not continue to the present time, it would 
not be in the last days. But this would deny the 
truth of the prophecy in the very outset. 

In the next place, we may observe that the pro- 
mise of the affusion of the Holy Spirit, was to sons 
and daughters — servants and handmaidens. This 
portion of Scripture brings into view the question, 
whether females are ever called to the ministry or 
not. To say that they are not, would at once be 
calling in question the authorities just quoted. 
The promise of the Spirit, and the qualification 
to prophesy, is as positive to the daughters and 
handmaidens, as to the sons and servants. And 
the apostle bore as ample testimony to its fulfil- 
ment in the one case, as in the other. He knew that 
females had prophesied under the former dispensa- 
tion, such as Miriam, and Deborah, and Huldah. 
The prophetess Anna, bore testimony to the com- 
ing of the Messiah, as well as did the good old 
Simeon. Nor can the prophecy of Elizabeth, the 
mother of John the Baptist, be considered less re- 
markable than any which preceded it. It was a 
woman, to whom that clear exposition of worship 
was given, at Jocob's well. And she was actively 
engaged to invite others to "come and see a man 



206 THE MINISTRY. 

that told roe all that ever I did, is. not this the 
Christ?" And so effectually did she preach Christ, 
that many believed from her testimony, and sought 
him for themselves. It was a woman that first an- 
nounced the glorious tidings of the resurrection of 
our blessed Lord. And let it be remembered, that 
these glad tidings were preached to the apostles 
themselves, who at that time were sunk into despair. 
They were then scattered as sheep without a 
shepherd; and all their prospects were involved in 
gloom. How animating then, was the message 
which the divine Master sent by a woman: "Go 
to my brethren, and say unto them, I ascend unto 
my Father and your Father, and to my God, and 
your God." John 20. 17. Priscilla as well as Aquila 
instructed the eloquent Apollos more perfectly in 
the nature of the gospel dispensation. And nume- 
rous cases are mentioned in the New Testament, 
of prophetesses^ and "women, who labored in the 
gospel." 

But several passages in the writings of the apostle 
Paul, have been construed into objections to women's 
preaching: such for instance, as the following: "Let 
your women keep silence in the churches, for it is 
not permitted unto them to speak : but they are com- 
manded to be under obedience as also saith the 
law. If they will learn any thing, let them ask 
their husbands at home: for it is a shame for wo- 
men to speak in the Church." 1 Cor. 14. 34, 35. 
But the speaking alluded to, was very clearly a 
troublesome asking of questions, which could be 
answered better at home, than in their religious 
meetings. 

That the asking of questions had become trouble- 
some, is obvious from the following considerations. 
When the gospel was first preached, it excited as- 
tonishment in the minds of a large number of those 



THE MINISTRY. 20*7 

who heard it. It was, "to the Jews, a stumbling block, 
and to the Greeks, foolishness" And even to the 
sober and sincere inquirers, it presented mysteries, 
in which they desired to be more perfectly instruct- 
ed. Hence it became common for doctrinal ques- 
tions to be asked. And this practice, in time, by be- 
ing abused, led into an impertinent, inquisitive dis- 
position, respecting unimportant things. Hence the 
apostle cautioned Timothy, not to "give heed to 
fables and endless genealogies, which minister 
questions rather than edifying." 1 Tim. 1.4. And 
in the same Epistle, he further cautions him against 
some, who were "proud, knowing nothing, but doting 
about questions and strifes of words, whereof com- 
eth envy, strife, railing, evil surmising, perverse rlis- 
putings of men of corrupt minds, and destitute of 
the truth;' I Tim. 6, 4, 5, And in 2 Tim. 2. 23, he 
charges him: "But foolish and unlearned questions 
avoid, knowing that they do gender strife." He 
gives the same caution to Titus: c. 3, v. 9. From all 
which it is clear that the asking of questions had 
become troublesome, in their religious meetings: &; 
as he makes so direct an allusion to such inquiries. 
or ^questions,' in the text under consideration, ("let 
them ask their husbands at home, for it is a shame," 
&c.) it is at least a fair inference, that he designed 
to put a stop to this: but had no allusion to the 
exercise of a gift of the ministry. Indeed we can- 
not suppose, that the apostle would attempt to prove 
the impropriety of their taking a part in the minis- 
try, by reminding them that they might ask ques- 
tions of their husbands at home. What imaginable 
relation could this bear to the case in hand? What 
question could a pious female ask at home of her hus- 
band, that would relieve her mind from the burden of 
a message she had received to deliver in the church, 
or relieve her from the exercise of a gift in the minis- 



208 



THE MINISTRY. 



try ? Thus it is evideut,as the prohibition of the apos- 
tle, in the passage above cited, related to asking of 
questions, and such as could properly be answered 
by their husbands at home — it had no relation to 
the exercise of a gift in the ministry. 

Their usurpation of authority over the man, as 
prohibited by the apostle, related, I should suppose, 
to their domestic concerns: for preaching the gos- 
pel, is not usurping authority, and has nothing to do 
with it. Our Lord, on a certain occasion, reminded 
his disciples, "Ye know 7 that the princes of the Gen- 
tiles exercise dominion over them, and they that are 
great exercise authority upon them. But it shall not 
be so among you:" — "but whosoever will be chief 
among you, let him be your servant." Matt. 20. 25. 
—27. 

But what puts the question beyond all doubt, 
as to the sentiments of the apostle, is, that he ac- 
tually gave directions how the women should be- 
have while in the exercise of the ministry: he uses 
the words "prayeth" and "prophesieth," (1 Cor. 11. 
5,) which he certainly would not have done, had it 
been prohibited. He not only gave such direetions, 
but he mentions, with peculiar regard, certain wo= 
men that had labored with him in the gospel. Phil. 
4. 3, And Philip the evangelist, had four daughters, 
virgins, which did prophesy. Acts 21. 9. 

Seeing that females were admitted to the high 
office of prophecy, under the legal dispensation, and 
that, in the promise of the more general affusion of 
this gift, the daughters and handmaidens were 
equally included with the other sex — that they 
actually were among the fhst messengers of the 
gospel — and finally that they "did prophesy," and 
"labor in the gospel," after the churches were 
formed and settled, and received particular instruc- 
tions how to conduct themselves in the church, in 



THE MINISTRY. 209 

the exercise of this gift, it is strange that the pri- 
vilege should ever have been called in question. 
We are informed, on the authority of Divine Reve- 
lation, that male and female are one in Christ 
Jesus — that, in the relation in which they both 
stand to him the distinction is as completely broken 
down, as between Jew and Gentile — bond and 
free. Thus, Revelation has made known the impor- 
tant truth — and reason will bear testimony to the 
same thing. The mind of the female is suscepti- 
ble of all those sensibilities, affections, and im- 
provements, which consitute the christian charac- 
ter. In a state of renovation, we must admit it has 
equal access to the. Fountain of Light and Life. 
And if we reflect on the natural faculties, which 
are brought into requisition for preaching the gos- 
pel, we shall readily perceive, that they are not 
destitute of these. Indeed experience has proved, 
that many females have possessed these qualifica- 
tions is an eminent degree. The range of thought, 
the facility of communicating their ideas in appro- 
priate language, the sympathy with suffering hu- 
manity — a deep and lively sense of gratitude to 
God, and of the beauty of holiness — a zeal for the 
honor of God, and the happiness of his rational crea- 
tures — all these are found among the female part 
of the human family, at least as frequently and as 
eminently, as among the men. But the essential 
qualification for the ministry, is a special call. It 
is a special gift, distributed to every one severally 
according to the divine will. And there must be a 
preparation of heart for this; for it cannot dwell 
with impurity. There is no communion between 
light and darkness — Christ and Belial. So that the 
individual, on whom this gift is conferred, must at- 
tain, in a good degree, to purity of mind. And here 
again, no objection can be made against the female 



210 THE MINISTRY. 

character, when brought into comparison with the 
other sex. 

Thus, neither in reason nor in nature, can there 
be found sufficient grounds, for excluding them from 
the ministry. It rests entirely on the Divine Head of 
the church — whether he confers upon them this gift 
or not. It is his prerogative to send by whom he 
will send, and we have no right to interfere with his 
government, nor arrogate to ourselves, what belongs 
exclusively to him. 

The Society of Friends, allow no salaries, for 
the support of their ministers, believing it right that 
they should minister to their own necessities, 
The ministry never was designed for a trade: for the 
true ministers do not take the oversight of the 
church for filthy lucre, but of a ready mind. 1 Pet. 
5. 2. The prospect of gain never can direct their 
views or labors to any particular place, for if money 
is the call, they cannot have the authority of Christ. 
And yet we do not suppose, that all those ministers 
are actuatedby these motives, who, according to the 
rules of the Society to which they belong, are provid- 
ed with a maintenance. 

But the Society of Friends, never have put their 
ministers on a worse footing than the poor among 
them. We feel ourselves bound to administer to 
their necessities as well as to the necessities of others 
in like circumstances. We know that those who 
saw the servants of Qhrist sick, or hungry, or in 
need of clothing, or in prision, and did not adminis- 
ter to them, had this, as a heavy charge against 
them, in the day of final retribution. ( Vide Matt. 25.) 
We also know that the Gentile converts, administer- 
ed to the poor saints at Jerusalem ; the apostle very 
forcibly arguing, that if the Gentiles had partaken 
of their spirituals, it was not unreasonable, that they 
should partake of their temporals. And the Philip- 



THE MINISTRY. 211 

pians, sent once and again, to relieve the necessities 
of the apostle Paul. Phil. 4. Accordingly, if our 
ministers need pecuniary aid, we afford it, and con- 
sider ourselves bound to do so, as well as to relieve 
the necessities of the poor who are not in this station. 
When ministers leave their homes, their domes- 
tic enjoyments and occupations, to spread the 
glad tidings of the gospel, without any motives 
of a sordid nature, there are strong obligations on 
those whom they visit, to sympathise with them, in 
their various trials, and to relieve their necessities. 

But all this, though it proves that true ministers 
of the gospel are entitled to hospitality where they 
go, in the exercise of the ministry, and that they 
ought to have their necessities supplied, if they are 
not able to support themselves, does not at all 
militate against the belief, that the gospel never 
can be made an article of bargain and sale, like 
merchandize in the market, or like a man's profes- 
sional skill. Feeling, like the apostle, necessity laid 
upon them, they dare not let pecuniary considera- 
tions, in the smallest degree, influence their minds. 
They dare not measure their gifts by money, or set a 
monied value on their services, or receive hire, or 
claim any thing from their hearers as a matter of 
right, or withhold their labors if pecuniary advan- 
tages are not offered, for svo is to them, if they 
preach not the gospel. They must go where their 
Lord & Master, may be pleased to send them, look- 
ing to Him and to Him only, for their reward. 

Not a trace can be found in the New Testament, 
to shew that the ministers of the gospel, ever direct* 
ed their travels where they could get the most 
money, or that they ever made a monied contract 
for preaching, or even that they were ever influenc- 
ed in any of their movements, by such considera- 
tions. 



212 THE MINISTRY. 

The practice of the Society of Friends corresponds 
with these views. Their ministers are not consider- 
ed at liberty to travel or appoint meetings, without 
being first approved as ministers, and acknowledg- 
ed as such, by the Society in its official capacity, 
And when they are concerned to travel in the min- 
istry, they are to lay their prospects, as to each 
particular visit, before their own monthly meeting. 
And if the proposed visit extend beyond the limits 
of the yearly meeting to which they belong, the 
concurrence of the Quarterly Meeting is required. 
The meeting which sets them at liberty to travel, 
takes care that they are provided with suitable com- 
pany : and if their circumstances render it necessa- 
ry, they are also provided with means, by which 
they can keep thetpselves from being chargeable, 
when among those who are not of their own profes- 
sion. 

Thus, while there is a careful guard on one hand, 
to avoid every thing that could operate, in itself, as 
an inducement of a pecuniary nature, we are care- 
ful that our ministers, who are in limited circumstan- 
ces, should not, from that cause, be prevented from 
the full exercise of their gifts. 

As nothing tends so powerfully to lay waste the 
church, as a corrupt or unsound ministry, so the ad- 
versary has always been busy, to insinuate himself 
into this department of the church. If he can, by 
any means, draw men into that office, who have 
neither part nor lot in the matter-— if they are des- 
titute of the Life and Spirit of Christ, in themselves, 
no matter how eloquent they may be, or however 
they may store their minds with the language of 
those who have been divinely inspired: their popu- 
larity and seeming holiness, only the more powerful- 
ly tend to divert the minds of their hearers, from the 
pure principle of Life in themselves 



THE MINISTRY . 213 

Not only are those who were never called or pre- 
pared to enter into the ministry, thus intruded into 
the office, but the enemy is not lacking, in his at- 
tempts to "draw down," if possible, the very "stars 
of heaven." 

When therefore, an individual believes himself 
called to the ministry, great care should be taken at 
the setting out. 

It is necessary that he should not only have 
experienced the love of God, in its tendering im- 
pressions, but in those more powerful operations, 
which are designed to consume "the dross, the tin, 
and even the reprobate silve'r." 

As these purifying dispensations go on, and 
communion and peace with God are enjoyed, He 
will be pleased to carry- on the preparation of 
those, whom he designs to make "ministers of the 
Spirit and not ofthe letter." 

The apprehension of being called to this work, 
will be presented with great weight and awfulness, 
and when the mind is most under the divine influ- 
ence. Nor will this be attended with the exalta- 
tion of the creature, but, on the contrary, with deep 
humility and self-abasement. 

These preparatory exercises, if properly endur- 
ed, will work that reduction of the natural will, 
which is necessary, in order to enable the individ- 
ual, not only to distinguish the divine influence from 
every other impression, but also to speak from that 
influence, without any mixture of other springs of 
action. During these exercises, various conflicts, 
doubts, and fears, may be expected to arise in the 
mind ; but if they serve to bring it into greater hu- 
mility, and more constant and entire dependance on 
God, it will be found that even these afflictive dis- 
pensations, have been both in wisdom and in father- 
ly regard. There are many who can acknow^ 



214 



THE MINISTRY. 



ledge, that "tribulation, worketh patience, and pa- 
tience experience, and experience hope — and hope 
maketh not ashamed, because the love of God is 
shed abroad in the heart." Rom. 5.4. It is on the 
operations of divine Power, in every stage of pre- 
paration and of service, that we must rely, agreea- 
bly to the testimony of Scripture: "The preparation 
of the heart, and the answer of the tongue are of 
the Lord." 

But while there should not be, in such persons, a 
dependance on secondary resources, or a looking out 
for instrumental help, there should be an openness 
to receive the counsel and admonition of their 
friends: for he who sets himself beyond the reach 
of christian caution and instruction, cannot be up- 
on safe ground. 

They must feel that their natural and acquired 
abilities cannot enable them to fill the important 
station, and, in christian humility, they will be ready 
to adopt the language, "who is sufficient for these 
things?" 

It is thus through weakness and fear, that the 
Head of the church, is pleased to lead his true 
ministers, that they may put no confidence in the 
flesh or in themselves, but in Him alone, whose 
"strength is made perfect in weakness." 

Not always knowing what is best for us, we may 
desire to have, in the beginning, more extensive 
views and prospects of what is to be delivered, than 
is consistent with divine Wisdom. "I have many 
things to say unto you," said our Lord, "but ye can- 
not bear them now" — and this may be as applica- 
ble to the messages of the gospel, as to any other 
revelation. Those extensive prospects that may be 
desired by the creature, may be far beyond its 
capacity to bear; and hence, in the tender dealings 
of a gracious Father, they are withheld. He who 



THE MINISTRY. 215 

would have his ministers to hear the word at his 
mouth, and warn or instruct the people from him — 
who would lead his servants into deep dependance 
on him alone, and not on themselves, will, when it 
is best to be so, communicate the message to be de- 
livered, sentence by sentence ; that thay may walk 
by Faith, and not by sight. It is of the first impor- 
tance that we should distinguish between the work- 
ings of our own spirits, and the influence of the 
Spirit of Jesus Christ. It is intructive to remem- 
ber, that the divine intelligence was uttered to the 
prophet, in "a still, small voice :" & thus it continues 
to the present day. When the will, the wisdom, and 
all the passions of man, are brought into silence — in 
this state of quiet waiting, the mind is in the best 
situation, to be brought so under the government of 
the divine influence, as to "speak as of the ability 
which God giveth." 

Satan is spoken of in the Scriptures, as being 
transformed into an angel of light. And we have 
no reason to believe that he is not as busy and as 
artful in his transformations, as ever he was, in any 
age of the world. Thus he has often promoted the 
kingdom of darkness, by an apparent zeal" for re- 
ligion. And thousands have encompassed them- 
selves with sparks, & warmed themselves with the 
fire of their own kindling, & in the end have realized 
the sentence, that they should lie down in sorrow. 
Neither the busy workings of the creaturely will, nor 
the reasoning faculty of the human mind, can ever 
bring forth any thing as ministry, that will benefit 
the speaker, or the hearers. That passage in 
Matthew, c.l.v. 22, seems to have reference to this 
view of the subject: "Many will say to me in that 
day, Lord, Lord, have we not prophesied in thy 
name, and in thy name have cast out devils, and 
in thy name done many wonderful works — and 



216 



THE MINISTRY. 



then will I profess unto them, I never knew you.' 9 

Fair, specious prospects may be presented to the 
mind — wide fields of doctrine, in which there may 
be large scope for the display of eloquence, and yet 
all this may have no application to the state of the 
meeting, and no authority from the Head of the 
church. 

"My sheep," said Christ, "hear my. voice, and 
they follow me, & the voice of a stranger they will 
not follow." The attentive mind will be able to dis- 
cover the difference, but nothing short of the divine 
influence itself, can be the true evidence. 

It is well known to those who have been led into 
this experience, that much perturbation of mind, 
may very easily arise orr these awful occasions; and 
that such may, at times, be ready to sink under the 
conflict of feelings that takes place. Some of these 
feelings may be regarded as resembling the earth- 
quake, the whirlwind, and the fire. Great and dis- 
tressing conflicts may take place as preparatory to 
the call and command to move. But this is not the 
only kind of conflicts to be noticed. All those 
emotions which arise from a fear of the assembly 
or of any individuals in it, ought to be overcome, for 
the "fear of man bringeth a snare," & will unfit the 
minister. When a true prospect presents to the mind 
it will generally, if not always be with calmness. 
And it is of importance that this calmness should 
not be disturbed. But it will be disturbed, if place 
is given to any other feelings, reflections, or reason- 
ings, instead of simple attention to the pure gift, and 
the admonition of the apostle, "Re instant in sea- 
son." Thus moving on with undivided attention to 
the openings of the Word of life, and the faith and 
ability afforded — the minister will be enabled to 
rise with the arising of divine power. 

The admonition of the apostle applies as fully to 



THE MINISTRY. * 217 

closing as to beginning. The text is: "Preach the 
word ; be instant in season, out of season ; reprove, 
rebuke, exhort with all long-suffering and doctrine." 
2 Tim. 4. 2. Thus, in preaching the word, we are 
instantly to speak in season, and instantly to be 
silent out of season. — The latter part of the text, 
"Reprove, rebuke, exhort with all long-suffering and 
doctrine," is but an enumeration of the objects to 
be attended to in the exercise of the ministry. The 
•apostle never could have directed any thing to be 
done out of season, for this will always produce dis- 
order and confusion : but his admonition, on the con- 
trary, was, that every thing should be done "in or- 
der." 1 Cor. 14. 4. 

When, therefore, a minister has been properly qua- 
lified and engaged in preaching the word — when 9 
by being instant in season; he has begun well, and 
been enabled to edify his brethren — let him be equal- 
ly careful to be instant— or instantly out of season; 
for should he fail in this, he will inevitably bring a 
burden on himself, and on the meeting. 

But if any should suppose that their own natural 
abilities or acquirements, are sufficient for this im- 
portant work — or if they should suppose, that, from 
their past experience, they are able to preach the 
gospel, without the immediate aid and influence 
of the Spirit of Christ, "they yet know nothing as 
they ought to know," and will be found in the cor- 
rupt and false ministry. 

The more we advance in experience, the more 
deeply shall we be impressed with a sense of our 
dependance upon God, through Jesus Christ, and 
that "without him we can do nothing." No man can 
be released from this dependance, without ceasing, 
at the same time, to be a servant of Christ, 

There is, however, a strong propensity in the 
creature, to assert its own independence. It is pain* 
F * 



218 THE MINISTRY. 

ful and humiliating, to the naturally proud mind 
of man, to be in this dependant state — to be made a 
spectacle to angels and to men, and to be account- 
ed a fool for Christ's sake: and after many times of 
favor and enlargement in the ministry, to sink 
down into nothingness of self. But this is the beaten 
path, which the apostles themselves, and all true 
ministers, down to the present day, have trodden. 
Let then the admonition be oljserved by all: 
"Trust in the Lord with all thine heart, and lean 
not unto thine own understanding." Prov. 3.5. 

Vocal supplication may be considered as belong- 
ing to the ministry. In this exercise, the minister be- 
comes the mouth of the assembly. And if addresses 
to the throne ofGrace,which are unfelt,must necessa- 
rily be unavailing, how clear must be the necessity in 
this case, of speaking only under the influence of the 
Eternal Spirit! To address Almighty God, on be- 
half of an assembly, expressing their wants and 
their feelings, cannot be done without the Spirit of 
Jesus Christ, through whom alone there is access 5 
and by whom alone we can have that feeling sense 
of the states of others, which is necessary in this 
most solemn exercise. 

Our Lord, while personally on earth, adverted 
particularly, to the subject of prayer. The zealous 
professors of that day, were in the practice of 
making long prayers. But our Lord admonished 
his disciples, to . be not as the hypocrites, who used 
vain repetitions, and thought they should be heard 
for their much speaking. The specimen of prayer 
which he gave them, (it was a specimen, for he 
said, "a?ter this manner pray ye,") w r as remarka- 
ble for its fulness and conciseness. How compre- 
hensive, and yet how short and simple! 

It is a fact, to which experience, as well as Scrip- 



THE MINISTRY. 219 

ture, will beartestimony, that those who are favored 
with the nearest access to the throne of Grace, — 
to whom the Divine Majesty becomes most clearly 
revealed, will feel the most awfulness, reverence, 
and self-abasement, in these approaches. And in 
this reverential awe, there will be no place for light 
or redundant expressions. The language will be 
full, solemn, and concise. And while it will comport 
with the dignity and solemnity of the occasion, it 
will contain nothing for the sake of mere ornament. 
He knows what we have need of before we ask, 
and therefore cannot need repetitions or explana- 
tions. Nor is it consistent with the nature of this 
solemn engagement — to be intermixed with exhor- 
tations to the people. 

In looking back to the ministers of the gospel, in 
the primitive church, in the exercise of their gifts, 
both in preaching and in supplication, we shall find, 
in them, an encouraging and instructive example. 
There is no instance of their delivering premeditated 
or written orations, either as sermons or prayers. 
They came not with excellency of speech, or hu- 
man wisdom, declaring the great truths of the gos- 
pel. But they spoke as the Spirit gave them utter- 
ance, a reaching power and energy attending 
their ministry. And this same power is graciously 
permitted to attend the true ministers of the gospel 
to the present day. Nor is it exclusively confined 
to the ministers, whom it enables to speak with the 
demonstration of the Spirit, and Power ; but it is the 
crown and glory of the church in all ages. And I 
am well assured that it would be more abundantly 
afforded to the professors of the christian name, 
if it were more believed in and sought after — if they 
would "believe in the light, and walk in it." Many, 
very many, pious minds, who now, with weary steps. 



220 THE MINISTRY. 

tread the dull rounds of devotional exercises, plan- 
ned by the wisdom, and performed in the will of 
man — who leaning on these exercises, find not that 
comfort to which, at times, they ardently aspire, by 
looking to the Spirit and Power of Christ, revealed 
in the heart, would indeed find "the place"they are 
in, to be "shaken." And as they are brought to 
experience, in the language of another portion of 
Scripture, "the removal of those things which can 
be shaken," they would find those things which 
"cannot be shaken, to remain." Heb. 12. 27. "Jesus 
Christ, the same yesterday, to-day and forever," 
has promised a spiritual communion with those 
that love him." John 14. 23. But in order to experi- 
ence these blessings, there must be faith in his 
Spiritual appearance. Were this faith more pre« 
valent among the professors of his name, he would 
more abundantly reveal the operations of his pow- 
er, and pour into their minds the comforts which 
ilowfrom the inexhaustible fountain of his Love. In 
our religious meetings, we should not, at once, enter 
on the solemn acts of devotion, without feeling his 
infiuence to prepare our minds, to approach him with 
acceptable offerings, that our "prayer might be set 
forth as incense before him, and the lifting up of our 
hands as the evening sacrifice." But till this qua- 
lification is experienced, the most rational exercise 
on these occasions is, reverently to wait upon him* 
In this waiting state of mind, he is often pleased 
to clothe us with humility, under a sense of our 
weakness and entire dependance on him for all 
our comforts, and for the springing up, in the heart, 
of that animating influence, whereby a qualification 
is experienced for the various acts and exercises, 
which are required in the church of Christ. 

It is only in a deep sense of humility and depend- 
ence upon God, animated by a lively impression of 



THE MINISTRY. 221 

his goodness, that we can be prepared to bow, and 
cast down every crown before him. And it js the 
immediate operation of his Power alone, that can 
enable us truly to speak in his Name, or to offer 
up to Him the tribute of reverent adoration and 
praise. 



CHAPTER XI. 



The Scriptures afford clear evidence, that the law 
was designed as a schoolmaster to lead to Christ: 
and that "the divers washings and carnal ordinan- 
ces'" which it imposed, were to continue only till 
the time of reformation, or the introduction of the 
new covenant dispensation. 

It also appears that John's ministry, belonged to 
the typical and shadowy dispensation, designed to 
"prepare the way of the Lord," to bear testimony 
that the time of his coming was.at hand — to typify 
the purifying operations of his power, and finally 
to apply his testimony to the person of Jesus of 
Nazareth; for all these things were effected by that 
messenger and his ministration. As multitudes 
flocked to his preaching and baptism, he directed 
their attention to Christ ; representing himself as 
his humble forerunner, whose baptism was to de- 
crease as a thing of course, and contra-distinguish- 
ing it from the baptism of Christ. "I indeed baptize 
you with water, unto repentance: But he that Com- 
eth after me is mightier than I, whose shoes 1 am 
not worthy to bear. He shall baptize you with the 
Holy Ghost and with fire." This clear and pointed 
testimony was owned by our Lord, at his coming, 
by the same kind of assent that he gave to the law, 
by submitting to the rituals, which accompanied it. 

"Think not," said our Lord, "that I am come to 
destroy the law or the prophets; I am not come to 
destroy, but to fulfil." Matt. 5. 17. And in fulfilling, 



OF BAPTISM. 223 

he ended that typical dispensation in his own, which 
was of a pure and spiritual nature. 

There was a peculiar propriety in this, for these 
typical rites and ceremonies being of divine appoint- 
ment, their force or obligation lasted till the new 
covenant dispensation Was completely introduc- 
ed, which did not take place until the great Sa- 
crifice was completed. Here their obligation ended, 
but they were continued, in condescension, a con- 
siderable time, after their obligation had ceased. 

It is very remarkable, that the peculiar rite* 
which was considered the seal of the "former 
covenant" was abrogated, by the introduction of the 
new dispensation. Under the law, this rite was 
not to be dispensed with, but on the contrary its dis- 
use was no less than a dereliction of the covenant 
itself, with the promises and blessings annexed to 
it. But when it had accomplished its office, when 
the antitype had come, under the new dispensation, 
the apostle assured some who wished still to retain 
the ceremony, that if they conformed to the law in 
this respect, "Christ should profit them nothing." 
Gal. 5. 2. Not that one ceremony had been institut- 
ed for.another. For this, which was an outward rite, 
and made a seal of an outward covenant, pointed to 
an inward change of heart, as the seal of a spiritual 
covenant. And here were probably the grounds of 
the strong prohibition to the retention of this cer- 
emony, as it would be a relinquishment ofthe spiri- 
tual dispensation to which it pointed: or a denial of 
the coming of the antitype. 

That this ceremony had a direct allusion to a 
change of heart, was understood even under the 
law — as may be seen by reference to Dent. 10. 16; 
and 30. 6; and Jer. 4. 4; and many other passages 
of Scripture. 

^Circumcision. 



224 OF BAPTISM. 

Thus, the whole body of ceremonies under the 
law, was designed to represent the coming of 
Christ and his spiritual dispensation. Many of them 
were practised after the ascension of our Lord 5 
not of necessity, but of condescension. Even that 
seal of the old covenant, which was ultimately so 
positively prohibited, was allowed for a time by the 
apostle Paul, as well as others. In condescension 
to the weakness of the human mind, which cannot 
bear sudden transitions, but must be gradually en- 
lightened and enlarged, these things were permit- 
ted or suffered for a time; but, in the language of 
John, they were to decrease and finally to disappear. 

All that has been said of the ceremonies of the 
law, in general, will apply to the ministration of 
John, for he was under the law, as well as the pro- 
phets that had preceded him. "He was the voice 
of one crying in the wilderness, Prepare ye the way 
of the Lord." His whole office was but preparatory 
to the coming of our Lord in the flesh, and he was 
to "decrease," as the dispensation of the gospel ad- 
vanced to a complete establishment: thus giving 
place gradually, not ceasing entirely at once. 

As John approached nearer to the gospel dis- 
pensation in point of time, than any other prophet^ 
so his testimony was more direct and pointed. 

And as our Lord acknowledged the testimony 
of the law, and applied it to himself, so he also ac* 
knowledged the testimony of John, than whom a 
greater prophet had not appeared. And as he came 
to fulfil the law, so he also fulfilled the ministration 
of John. It may be particularly remarked, that in 
speaking of the law, he said he "came not to des- 
troy, but to fulfil'it. And this fulfilling, evidently 
was by introducing the spiritual realities to which 
it pointed, to end the types and shadows, with all 
the "washings and carnal ordinances, imposed til! 



OF BAPTISM. 225 

the time of reformation. " And, as he used the word 
"fulfil," as applied to the law and the prophets, so he 
used it as applied to John, and his baptism: "Suffer 
it to be so now, for thus it becometh us to fulfil all 
righteousness." Matt. 3. 1 5. 

The Jews were in expectation of the promised 
Messiah : however erroneous their ideas might have 
been, respecting hischaracter,still he was much de- 
sired. They had lost their power and pre-eminence 
among the nations of the earth. They had been 
conquered and made tributary, by one nation after 
another, till their yoke had become grievous. They 
were informed by the ancient prophets, that a 
messenger would be sent before the Messiah, in the 
spirit and power of Elias. When John commenced 
his ministry, there was something singular and strik- 
ing in his appearance. The prophecy represented 
him, as the voice of one crying in the wilderness, 
saying: "Prepare ye the way of the Lord, make 
straight in the desert, a high-way for our God." 
Isa. 40. 3. He commenced his ministry in the wil- 
der aess of Judea. His food, his clothing, his doc- 
trine, & his baptism, were all calculated to impress 
the minds of those who resorted to him, with the 
idea that the important event was then at hand. 
His testimony on this head was clear: and though 
his reproofs were severe, his message was gladly re- 
ceived: for we read in the evangelist: "Then went 
out unto him, Jerusalem and all Judea, and the re- 
gion round about Jordan, and were baptized of him 
in Jordan, confessing their sins." Matt. 3. 5, 6. Sub- 
mission to his baptism, I consider, was intended by 
those who did it, as an acknowledgment to his tes- 
timony. This testimony however was not complete, 
till he had applied it, personally, to our Lord Jesus 
Christ. Thus it was that John fulfilled his commis- 
sion, and accomplished the very end for which he 
G * 



226 OP BAPTISM. 

was sent, "to prepare the way of the Lord." When 
therefore our Lord commenced his ministry, it was 
seen fit, in infinite wisdom, that he should own the 
testimony of John. This opened a door of easy 
access to discipleship with him. And those who 
had submitted to the baptism of John, were thus 
introduced to the very threshhold of profession with 
Christ, before they were aware of it : and, by this 
means, many of the strong prejudices that would 
have operated unfavorably on them, were removed. 
But there is another consideration, of some impor- 
tance, to a correct understanding of the subject. 
As the law was represented as a school-master to 
lead to Christ, (Gal. 3. 24,) so John and his ministry 
were designed to prepare the way of the Lord. Matt. 
3. 3 ; & Isa. 40. 3. The object was the same, though 
the mode of expression was different. In point of 
authority too, they may be placed on the same 
ground, for both were of divine appointment. And 
as no abrogation of types and shadows took place, 
till the crucifixion of Christ, so the observance of 
John's Baptism, in common with the other rituals of 
that dispensation, was to be expected to continue till 
that important period. The obligations of the cere- 
monial law, rested on the disciples of Jesus Christ, 
while he was personally with them, as fully as on 
the pious Jews, before his visible appearance. And* 
our Lord not only observed the law himself, but en- 
couraged the observance of it in others. The last 
supper which he took with his disciples, was in 
conformity to the ceremonial law, — and he directed 
one whom he had healed to "shew himself to the 
priest, and offer the gifts" prescribed by the law. 
Indeed it is generally admitted that the law was ful- 
ly in force, in all its parts, till our Lord exclaimed, 
"it is finished." And as the dispensation previous 
to this event, completely and fully embraced the 



OF BAPTISM. 227 

baptism of John, it is not strange that this baptism 
was observed, with the other ceremonies of the time 
then present. To these causes we may ascribe the 
sanction which our Lord gave to his disciples, in 
using John's baptism. There was divine wisdom, 
as well as condescension in it. iVnd further, it ser« 
ed to shew the harmony that existed in all the 
divine dispensations. But our Lord, as if to guard 
against wrong conclusions, that might be formed 
from these proceedings, never used this baptism 
himself. And in using the word now, when he ap* 
plied to John to be baptized, he limited the use of 
it to that dispensation. 

The reasons for this use of water baptism among 
the disciples, were not permanent. They, applied 
only to that particular time, when the influence of 
John, and his ministry was necessary to the intro- 
duction of Christianity, among that people. It was 
also peculiarly to the Jews. For they, and not the 
Gentiles, were the subjects of John's baptism. 

When, therefore, the new dispensation was 
come — so far as this baptism was a type and sha- 
dow of the spiritual baptism of Christ, it stood just 
on the same ground with the types and shadows of 
the law — that is, the substance remained — the 
types and shadows ceased, and passed away — at 
that same period too, it had done it office, in prepar- 
ing the way of the Lord, and facilitating the intro- 
duction of the new dispensation. It only then re- 
mained for the strong attachment which had been 
formed to it, and by which, in part, it effected its 
office — to wear away. This required time, during 
which, in condescension, it was borne with, as 
were many of the abrogated ceremonies of the 
law. And this was the fulfilment of the prophecy 
of John himself: "He must increase, but I must de- 
crease." John 3. 30.' For the decrease of attachment 



228 OF BAPTISM. 

to this, as well as the other relics of the typical 
dispensation, was only to be expected, through the 
increasing influence of the pure, living principle of 
Divine Life in the soul. 

And thus it was, in the primitive church. It is 
evident that, the apostles themselves were more or 
less under the influence of their education, and the 
attachments they had formed to institutions while 
they were in force. So powerful was this prejudice, 
that Peter needed a vision, to induce him to go to 
Cornelius. It was at that very time, that he que- 
ried,, "can any forbid water, that these should not 
be baptized?" He spoke hesitatingly, and not as 
he did when preaching the doctrines of the gospel. 
He was, long after this, entangled with the ceremo- 
nies of the law, so that Paul withstood him to the 
face. But this misunderstanding did not relate 
to the great, fundamental doctrines of the gospel. 
And it only depended on the force, with which the 
mind retained its hold on things originally of divine 
appointment, but which, in the change of dispensa- 
tions, had become unessential, and even an incum- 
brance and hinderance. 

The apostles, however, gradually rose above 
these things. First, they saw beyond the contract- 
ed views of their education, and embraced the 
Gentiles, as well as the Jews, in the affusions of 
gospel love. The question of circumcision, soon 
claimed their attention, and was adjudged to have 
ceased, in point of obligation. Nor was baptism 
entirely passed over unnoticed. The apostle Paul, 
finding the attachment to this ceremony, not giving 
way so fast as it should have done, let them know 
it was no part of his mission, and thanked God, 
that he had baptized only a few individuals — which 
appears to have been done a considerable time be-< 
fore the period at" which Ire wrote. The apostle 



OF BAPTISM. 229 

Peter, also found it necessary to enforce, on the 
minds of those to whom he wrote, that saving bap- 
tism, was not the putting away of the filth of the 
flesh, but the answer of a good conscience towards 
God, by the resurrection of Jesus Christ. ] Pet. 3.21. 

The transfiguration of our Lord, on the mount, 
was a striking illustration of the several dispensa- 
tions, their objects, and duration. It is recorded by 
the evangelists in the following words: "And after 
six days, Jesus taketh Peter, and James, and John 
his brother, and bringeth them up into an high moun- 
tain apart, and was transfigured before them ; and 
his face did shine as the sun, and his raiment was 
white/as the light. And behold there appeared 
unto them Moses and Elias, talking with him. Then 
answered Peter, & said unto Jesus, Lord, it is good 
for us to be here: if thou wilt, let us make here three 
tabernacles ; one for thee, and one for Moses, '& one 
for Elias." ("For he wist not what to say." Mark 
9.6.) "While he yet spake, behold a bright cloud 
overshadowed them: and behold a voice out of the 
cloud which said, This is my beloved Son, in whom 
I am well pleased ; hear ye him. And when the 
disciples heard it, they fell on their faces, and were 
sore afraid. And Jesus came and touched them, 
and said, Arise, and be not afraid. And when they 
had lifted up their eyes, they saw no man save 
Jesus only. And as they came down from the moun- 
tian, Jesus charged them saying, Tell the vision to no 
man, until the Son of man be risen again from the 
dead." Matt. 17. 1 — 10. The concluding charge 
had allusion to the completion of the vision, when 
Jesus, or his spiritual dispensation was to be left 
alone, and not till that time, was it seasonable to 
impress its mystical application. 

As he assumed that divine glory, as seen in 
his transfiguration, Moses and Elias, were seen 



230 OF BAPTISM. 

talking with him; for to him, thus glorified, they 
pointed, and bore testimony. And as they still ap- 
peared—that active disciple, though a little be- 
wildered in his ideas, wished to continue that state 
of things, and perpetuate it by building three taber- 
nacles, one for Jesus, one for Moses, and one 
for Elias. But while he yet spake, the error was 
corrected — "for a bright cloud overshadowed them, 
and a voice saying, This is my beloved Son, in 
whom I am well pleased, hear ye Him. And when 
they had lifted up their eyes — -they saw no man, 
save Jesus only" Moses and Elias were gone. 
They had done their office — and Jesus alone re- 
mained. Moses and Elias, who represented the law 
and the baptism of John, had done their office when 
the Son of man was risen again from the dead — * 
and they passed away. How vain would it then be 
to attempt to go back to a state, in which God was 
not all, and build tabernacles for those that must 
disappear! 

And thus it is with many pious minds, since that 
day. They wish to tabernacle with Jesus — but they 
want also the company of Moses and John the bap- 
tist. They see that these have been honored with 
the presence of the Master, in great glory ; and 
that access to him has been obtained through them, 
but that instructive voice remains to be heard, 
"This is my beloved Son, in whom I am well pleas- 
ed ; hear ye Him." And he is to remain alone. 

Here, Moses & Elias appeared together, talking 
with Jesus — which was verified, in the continuance 
of the law, and the introduction of John's ministra- 
tion, and both in their full force, at the same time ; 
after our Lord made his appearance. And as Mo« 
ses (or the law) disappeared, so did John, (or wa- 
ter baptism) — and Jesus and his spiritual dispensa- 
tion remains alone. 



OF BAPTISM. 23 I 

That others, as well as Peter, should be unwil- 
ling to let Moses and Elias go, is not strange. The 
strong attachment that had been formed for the 
law and the baptism of John, while they were in 
force, was not to be shaken off immediately, by 
those whose zeal was ardent. Hence, many of the 
rituals of that dispensation, were still practised by 
the disciples, and even the apostles themselves, 
after the ascension of our Lord. Nor were they with- 
out strong prejudices also, as already observed. 
There was much disputing in the council of the 
apostles and elders, before they could come to the 
conclusion, that circumcision and the other rituals 
of the law were not necessary. But as the power, 
life, and light of Christ, became fully introduced, 
not only did the types and shadows of the law, 
which pointed to him, cease, but those prejudices al- 
so gave way, "before the brightness of his coming." 
First the intimation of those things was mild. The 
apostles and elders at Jerusalem sent to the breth- 
ren in distant parts, this gentle intimation of their 
views: "It seemed good to the Holy Ghost and to 
us, to lay upon you no greater burden than these 
necessary things." Acts 15. 28. And in the enu- 
meration of particulars, they included no part of the 
ceremonial law, except the abstinence from meats 
offered to idols, from things strangled, and from 
blood. The question immediately brought before 
them is not mentioned in this address to the church- 
es, which shews clearly that they designed to ap- 
ply this" instruction and decision, to the ceremonial 
law generally. 

After this the apostles began to speak more point- 
edly on the subject. Paul brings into view, the 
weakness of the law; and not only that the divers 
washings, (of which John's baptism was one,) and 
carnal ordinances, could not effect that important 



232 



OP BAPTISM. 



change, which constituted the new creature, but 
that they were imposed only till the time of refor- 
mation, or full introduction of the gospel dispen- 
sation. Heb. 7. 19 ; and 9. 9, 10. He also informed 
the believers, that as there was but "one Lord and 
one Faith,'' so there was but "one Baptism." Eph. 
4. 5. And John clearly acknowledged that his was 
not the baptism of Christ. Matt. 3. 11. 

The apostle Peter, as already observed, took oc- 
casion, in speaking of saving baptism, to let the be- 
lievers know that it was not the putting away of the 
filth of the flesh. 

But the apostle Paul went further — in relation 
to ceremonies. When he found the professors of 
Christianity, not easily weaned from these things, 
he told them in strong terms, that if they observed 
these, Christ would profit them nothing — and 
he thanked God that he had baptized only a small 
number whom he mentioned; thus giving them to 
understand that their attachment to this ceremony 
was not chargeable to him. Vide Gal. 5. 2. 

Not only did he thus represent forms and ceremo- 
nies in their own littleness and insignificancy, but he 
inculcated those important truths that were of in- 
dispensable necessity. 

Those whoever experience Christ brought into 
dominion over all in them, must be brought into a 
likeness of his death. We cannot be made partak- 
ers of his resurrection, without first partaking also of 
his death. "For if" said the apostle "we have been 
planted together in the likeness of his death, we 
shall be also in the likeness of his resurrection." 
Rom. 6. 5. "That I may know him, and the power 
of his resurrection, and the fellowship of his suffer- 
ings, being made conformable to his death." Phil. 
3.10. 

When the mother of Zebedee's children requested 



OF BA, i 23 >J 

of our Lord that her sons might sit, one on his right 
hand, and the other on his left, in his kingdom, he 
inquired if they were able to drink of the cup that 
he should drink of, and be baptized with the baptism 
that he was baptized with? Matt. 20. 21. And as 
the period of his crucifixion drew near, he said, "I 
have a baptism to be baptized with, and how am I 
straitened till it be accomplished !" Widely differ- 
ent was this baptism from immersion in water, or 
sprinkling. And thus also it is found by his true fol- 
lowers. Conformable to this, is the language of the 
apostle: "Know ye not that so many of us as were 
baptized into Jesus Christ, were baptized into his 
deathl Therefore we are buried with him, by bap- 
tism, into death." Rom. 6. 3. He does not say into 
water, which is not even implied in the text. And to 
the Galatians, c. 3, v. 27, he says: "For as many of 
you as were baptized iwfo Christ, have put on Christ.-* 
And this is very clearly to be distinguished from wa- 
ter baptism. In the administration of the latter, all 
that can be positively stated is, that they are bap- 
tized into the water, and have put on a name of re- 
ligion. Not so of the baptism of Christ — that which 
he himself was baptized with. All who experience it 
are baptized into Christ— and put on his divine na- 
ture, "that like as he was raised up from the dead, 
by the glory of the Father,, even so they also may 
walk in newness of life." Rom. 6. 4. 

The commission given by our Lord to his disci- 
ples, after his resurrection, has been considered as 
the authority for water baptism. "Go ye therefore. 
and teach all nations, baptizing them in [or into] 
the name of the Father, and of the Bon, and of the 
Holy Ghost, teaching them to observe all things 
whatsoever I have commanded yon.*' To this charge- 
he annexed the promise of his presence — "Lo I am 
with you alway, even unto the end of the world." 
H A 



234 or baptism. 

Here it is specially to be noticed, that tvater is 
not mentioned in the text. And I consider it assum- 
ing too much, to introduce into it what our Lord 
himself did not. In the next place, baptizing, being 
the present participle, refers to the same time with 
teaching. They are thus brought to occupy 
the same space of time, as a simultaneous act, 
Teach, baptizing. This was completely fulfil- 
ed, as Peter bore testimony: "As 1 began to speak, 
the Holy Ghost fell on them, as on us at the begin- 
ning. Then remembered I the word of the Lord how 
that he said, John indeed baptized with water, but 
ye shall be baptized with the Holy Ghost." Here 
then, was a case, in the house-hold of Cornelius, of a 
baptism of the Holy Ghost — and in the fulfilment of 
the commission of our Lord, Teach, Baptizing. 

In regard to this important commission, it has 
been remarked by some writers, that the common 
translation has given countenance to a mistake of 
no ordinary magnitude. "In the name of the Fa- 
ther, and of the Son, and of the Holy Ghost:" that 
the original is not in, but into, the name, which is 
frequently put for the power. 

I shall not insiston this criticism ; as either ofthese 
prepositions will support our doctrine. For the 
preposition into, is not absolutely necessary to con- 
vey the idea even of immersion in the element, into 
which the subject is baptized. For we read in Mat- 
thew, c.3, v. 5, that the hearers of John, "were bap- 
tized of him in Jordan." And the apostle Paul used 
them both in the same sense we contend for. "If 
any man be in Christ he is a new creature." 2 Cor. 
5.17. "As-many as have been baptized into Christ, 
have put on Christ." Gal. 3. 27. So that whether 
we take in or into, there will be no forced construc- 
tion in applying either, to the name, used figurative- 
ly for the poiver, influence, or Divine JTature. Thus: 



OF BAPTISM. 23^/ 

"Let them that love thy name be joyful in thee." 
Ps. 5. 11. "The name of the God of Jacob defend 
thee." ib. 20. 1. 4 -The Name of the Lord is a strong 
tower, the righteous runneth into it, & is safe." Prov, 
18.10. "By what poicer, or by what name have 
ye done this?" Acts 4. 17. This question was put 
to Peter & John, respecting the miracle, in healing 
the impotent man. In reply, "Peter being filled with 
the Holy Ghost," let them know, that it was i4 by the 
name of Jesus Christ of Nazareth"— -"even by Him 
doth this man stand here before you whole." And 
in their united supplication, they said: "And now 
Lord" — "grant unto thy servants, that with all bold- 
ness they may speak thy word ; by stretching forth 
thy hand to heal; and that signs and wonders may 
be done by the name of thy holy child Jesus. And 
when they bad prayed, the place was shaken where 
they were assembled together; and they were all 
filled with the Holy Ghost, and spake the word of 
God with boldness." ib. 4. 29. "In his name shall the 
Gentiles trust." Matt. 12. 21. "Many believed in his 
name" [that is in his Divinity.] John 2.23. "That 
believing ye might have life through his name" ib, 
20. 31. "But ye are washed, but ye are sanctified, 
but ye are justified, in the name of the Lord Jesus, 
and by the Spirit of our God." I Cor. 5. 11. 

It will not be denied that the expressions, "In his 
name," are sometimes used to signify, under his 
authority. 

This, however, is not less a figurative mode of 
expression than the other; and I believe it is not 
more frequently used in the Scriptures. That the 
apostles had this authority, will readily be granted. 
But what is that to those who have not been endu- 
ed with the power? — will that warrant any one who 
pleases, to use that sacred name? The seven sons 
of Seva made such an experiment. They took the 



236 



OF BAPTISM. 






name in a very literal sense, but they wofully found 
that they were destitute of the power and influence, 
with which the apostles were endued. 

How then can it be supposed that dipping into 
water, or sprinkling, can be fulfilling the com- 
mission, to teach, baptizing, in, or into the name. 
The question is involved in difficulty, which cannot 
possibly be removed. It is no support to the doc- 
trine to argue, that allowing water baptism, is mak- 
ing the commission easily practicable for men. It 
militates directly against it. For the disciples 
themselves were not qualified for this work, after 
all their experience, without the aid and presence 
of Him that has "all power in heaven & on earth." 
They were specially commanded to tarry at Jeru- 
salem, till they were endued with power from oil 
high. They did so — and thus endued, they taught, 
baptizing "into" "the power of an endless life." 
And this remains to be the commission, down to 
the present day. They are to teach, baptizing in- 
to that divine power- — and they are also to tarry 
till they are themselves endued with power from 
on high. Then, and not till then, are they clothed 
with a baptizing ministry. And the promise remains 
to be fulfilled — for the divine presence still goes 
along with all his true ministers. 

it will not be pretended that all are baptized with 
the Holy Ghost, that submit to the ceremony of wa- 
ter baptism; for some had submitted to it formerly, 
who had not so much as heard that there was a 
Holy Ghost. Acts 19. 2. From the manner in which 
the extent of John's ministry and baptism, is men- 
tioned by the evangelist, it would seem to have been 
generally received among the Jews. For he says: 
^Then went out to him Jerusalem &aWJudea, and 
all the region round about Jordan, & were baptized 
of him in Jordan, confessing their sins." Matt. 3. 5. 



OF BAPTISM. , 237 

But the history does not warrant the belief, that 
the ministry of Christ, and his spiritual baptism, 
were as extensively received by the same subjects. 
And it is very certain, that some have received the 
baptism of the Holy Ghost, who had not received 
that of water. Such was the case of Cornelius ; and 
such has been the case with thousands since that 
day, who never have received the ceremony of wa- 
ter baptism. 

No one can deny that the commission of the 
great apostle of the Gentiles, was as full as that of 
any of the apostles. For he says he was "not a whit 
behind the very chiefest apostles." And yet, when 
speaking with reference to water baptism, he ex- 
pressly declares he was not sent to baptize, but to 
preach the gospel ; and thanked God that he had 
baptized only such and such, whom he named. To 
suppose that he preached and some other person 
baptized, would be but begging the question: for the 
Scriptures do not warrant the assertion. Not only 
is it without support from Scripture, but it would 
contradict his own assersion, that he was not a whit 
behind the chiefest apostles. Neither would it ful- 
fil the commission ; for teaching and baptizing are 
so intimately connected, both as to time and ope- 
ration, that they are not to be separated so as to 
be assigned to different persons. Allowing this la- 
titude of construction, the apostle Paul could not 
teach, baptizing; he only taught— -and so but half 
fulfilled the commission — and then unaccountably 
thanked God that it had been so! These suppo- 
sitions lead to conclusions, which will not readily 
be admitted by the pious christian, whatever de- 
nomination he may be of. 

"He that believes and is baptized shall be sav- 
ed." This is a very positive, unequivocal declara- 
tion. Here the case is not doubtful, but to be- 



238 ' % OF BAPTISM. 

lieve, and be baptized, is saving. And yet, we 
must admit that the very worst of men, may, like 
"the devils, believe;" and none can deny that they 
may be baptized with water: for we read that the 
devils believe and tremble, (James 2. 19) and Simon 
Magus was baptized in water. (Acts 8. 13.) There- 
fore the baptism here meant, could not be that of 
water, or "a putting away of the filth ofthe flesh, but 
the answer of a good conscience towards God, by 
the resurrection of Jesus Christ.'" 1 Pet. 3, 21. 

The baptism of water was a metaphor: and as it 
was, in its first institution, connected with the call to 
repentance, so it represented the first tendering im- 
pressions of divine Grace; softening the obdurate 
heart into contrition, and, at the same time, cleans- 
ing it from a portion of its pollutions. 

But as these first operations are represented me- 
taphorically as effected by ivater, so the further puri- 
fication of the soul, is represented as being through 
the operation of fire. But in the christian experi- 
ence, the first is no more by material water, than the 
last is by material fire. "The washing of water," 
is "by the word." Eph. 5. 28. And this is as pure- 
ly a spiritual operation, as that of "the refiner's fire," 
by which "the dross, the tin, and the reprobate sil- 
ver, are consumed." 

The types and shadows ofthe legal dispensation, 
were not abrogated, to be succeeded by other sha- 
dows, equally outward and figurative with the first. 
They were not shadows of shadows — but pointed to 
the living and eternal substance. 

The apostle bore testimony: "We have not re- 
ceived the spirit of bondage, again to fear, but we 
have received the spirit of adoption, whereby we 
cry Abba, Father; the Spirit itself bearing witness 
with our spirits, that we are the children of God." 
Rom. 8. 15. "Ye were sealed with that Holy Spirit 



OF BAPTISM. 239 

of promise." Eph. 1. 13. "And grieve not the Holy 
Spirit of God, wherewith ye were sealed to the day 
of redemption." Eph. 4. 30. Thus it is by the Holy 
Spirit, that we are sealed under the gospel — and 
not by water. 

The Society of Friends therefore believe, that the 
baptism of John was a type, that has long since done 
its office, and ceased, in the church of Christ. That 
it was used for a time, and on particular occasions 
in the primitive church, will be readily granted. 
But this is no more than may be said of some other 
ceremonies of the law. Long after the ascension 
of our Lord, there were many thousands of the be- 
lievers, who were zealous for the law, (Acts 21. 20,) 
and could not. see that they were entering into a dis- 
pensation purely spiritual, in which the substance 
of things being enjoyed, those types and shadows 
ceased. And this weakness was yielded to by the 
apostles, for, on the occasion alluded to in Acts 21, 
the great council of elders, and James, recommend- 
ed the apostle Paul, to join with four men that had 
a vow, & were about purifying themselves, accord- 
ing to the law, and shave their heads ; that all 
might know that he walked orderly, and kept 
the law. 

There was the same reason to account for the 
continuance of water baptism. There were those 
who held the ministry and baptism of John in high 
estimation, firmly believing them to have been of 
God, as they really were, as well as the law. To 
such attachments,to things once ne<jessary,although 
it might be in weakness, as not properly distin- 
guishing the right time when they were to cease, 
there has always been great tenderness and con- 
descension in the church of Christ. And we freely 
agree that this tenderness, is still extended to those 
who sincerely believe in the necessity of these out- 



240 OF BAPTISM. 

ward ceremonies, though about eighteen hundred 
years have passed over,since Jesus Christ put an end 
to types & shadows, "blotting out the hand writing 
of ordinances, that was against us, which was con- 
trary to us — and took it out of the way, nailing it 
to his cross." 

And seeing this strong attachment, in pious minds, 
after the lapse of so many ages, we can form some 
idea of the effects of the same thing, when the caus- 
es were all recent, and the nature of the gospel 
dispensation had hardly been clearly unfolded. 

We see that the apostles and elders, were as nurs- 
ing fathers in the church, not willing that any 
should stumble, or be wounded, or offended ; regard- 
ing, above all things, the sincerity with which the 
new converts were actuated. Thus Paul declared 
he would rather eat no meat, than to offend a weak 
brother. We find him also conforming to rit- 
uals that were perfectly unessential, merely in con* 
descension to the same weakness. 

But though this weakness was, and still remains 
to be, regarded with tenderness, yet it deserves to 
be seriously considered, that weakness is not a situ- 
ation to be desired, or continued in. 

The apostle admonished the Galatians, to "stand 
fast therefore in the liberty wherewith Christ hath 
made us free, and be not entangled again with the 
yoke of bondage.'" And he testified, that if one of 
the rituals of the law, which he mentioned, was ob- 
served, they were debtors to do the whole law. 
Let it be a serious consideration, in contending for 
the continuance of types and shadows, which have 
had their fulfilment in Christ, how far such indivi- 
duals are entangling themselves with the yoke of 
bondage, and becoming debtors to the whole cere- 
monial institutions of the former dispensation, and 
even detracting from the excellencies of the new 



OF BAPTISM. 241 

dispensation which was introduced by Jesus Christ. 
The baptism of the Holy Ghost, or Christ's spi- 
ritual baptism, is still continued to the true believ- 
ers: for the apostle Paul declared: "There is one 
Lord, one Faith, & one Baptism.'- And the apostle 
Peter, in speaking of saving baptism, says: "Which 
is not the putting away of the filth of the flesh, but 
the answer of a good conscience towards God, by 
the resurrection of Jesus Christ." These testimo- 
nies, were there no others in the Scriptures, are 
sufficient to prove that it is no elementary opera- 
tion: and that it is of a lasting, unchangeable na- 
ture. The ministers whom Christ sends, are still 
enabled to teach, baptizing: and when that baptism 
is experienced, there is no doubt remaining of its 
sufficiency. The substance is enjoyed, and we dare 
not turn from it, to embrace shadows. 



CHAPTER XII. 



When our Lord first spoke to his disciples of their 
eating his flesh and drinking his blood, it was heard 
with astonishment, and the exclamation, "How 
can these things be!" Their views were then out- 
ward, and they construed his words literally, when 
their meaning was altogether mystical. This has 
been the case, in relation to the flesh and blood of 
Christ, from the day that he first mentioned it, down 
to the present period. 

Thus some, taking the words of our Lord, in the 
most literal signification, "This is my body," &c. 
& "this is my blood of the new testament," &c. and 
"this do in remembrance of me," have supposed 
that they were authorized to repeat this ceremony, 
and that the bread and wine became the very flesh 
and blood of Christ. Others, revolting at these 
gross conceptions, have variously modified their 
opinions, until they have brought it down to 
"an outward and visible sign, of an inward and 
spiritual Grace." And even thus modified, it is 
contended for, as a standing ordinance in the chruch 
of Christ. 

That we may examine how far this idea is sup- 
ported by the text, I will transcribe the several re- 
lations, that are given of that transaction, by the 
four evangelists. 

Matthew says: "And as they were eating, Jesus 
took bread, and blessed it, and brake it, and gave it 
to the disciples, and said, Take, eat: this is my bo- 



THE SUPPER. 243 

dv. And he took the cup, and gave thanks, and 
gave it to them, saying, Drink ye all of it. For this 
is my blood of the new testament, which is shed for 
many, for the remission of sins. But I say unto 
you, I will not drink henceforth of this fruit of the 
vine, until that day when I drink it new with you, 
in my Father's kingdom." 

Mark's account is almost exactly in the words 
of Matthew. 

Luke says: "And he took bread, & gave thanks, 
and brake it, and gave unto them, saying: This is 
my body, which is given for you: this do in remem- 
brance of me. Likewise also the cup after supper, 
saying, This cup is the new testament in my blood, 
which is shed for you." 

John passes over the supper, and proceeds to an- 
other transaction, thus: "Now before the feast of 
the passover, when Jesus knew that his hour was 
come, that he should depart out of this world unto 
the Father, having loved his own, which were in the 
world, he loved them unto the end. And supper 
being ended, (the devil having now put into the heart 
of Judas Iscariot, Simon's son, to betray him,) Jesus 
knowing that the Father had given all things into 
his hands, and that he was come from God, and 
went to God; he riseth from supper, and laid aside 
his garments, and took a towel, and girded himself; 
after that he poureth water into a bason, and began 
to wash his disciples* feet, and to wipe them with 
the towel wherewith he was girded. Then cometh 
he to Simon Peter: and Peter saith unto him, 
Lord, dost thou wash my feet! Jesus answered 
and said unto him, What I do thou knowest not now ; 
but thou shalt know hereafter. Peter saith unto 
him, Thou shalt never wash my feet. Jesus an- 
swered him, If 1 wash thee not, thon hast no part 
with me. Simon Peter saith unto him, Lord, not 



244 THE SUPPER. 

my feet only, but also my hands and my head. Je- 
sus saith unto him, He that is washed, needeth not 
save to wash his feet, but is clean every whit: and 
ye are clean, but not all. For he knew who should 
betray him: therefore said he, Ye are not all clean. 
Soafter he had washed their feet, and had taken 
his garments, and was set down again, he said unto 
them, Know ye what I have done to you? Ye 
call me Master, and Lord: and ye say well ; for so I 
am. If I then, your Lord and Master, have wash- 
ed your feet? ye also ought to wash one another's 
feet. Fori have given you an example, that ye 
should do as I have done to you." 

Of the four evangelists, who have recorded the 
passover, that Jesus eat with his disciples, immedi- 
ately before he suffered, only one says any thing 
like its being repeated. Can we suppose that if it 
was designed as so important an institution, as is 
believed by some, that it would have been thus 
slightly passed over? Would the institution have 
been entirely omitted by three out of the four evan- 
gelists, and by the fourth, just mentioned, in the 
simple expression, "this do in remembrance of me?" 

A question, naturally arises, whether the break- 
ing of bread, for the common support of nature, and 
taking the cup, with the giving of thanks, is not the 
thing that is to be done in remembrance of Christ? 
And whether, as often as this is done— as often as 
we sit down to our ordinary meals, under a reve- 
rent sense of the goodness of God, through Jesus 
Christ, there is not a memorial of his body that was 
broken, and his blood that was shed for us? agree- 
ably to the words of the apostle, ^as often as ye do 
this, ye do shew forth the Lord's death till he come." 

When, partaking of the blessings of a bountiful 
Providence, for the nourishment and growth of our 
natural bodies, does it not bring to mind, the need 



THE SUPPER. 245 

there is, for the preservation of the divine life in us, 
of the bread which comes down from heaven, for 
the support of the inner man? And as this bread 
is obtained through the coming and suffering of Je- 
sus Christ, whose precious blood was shed for us, 
it is calculated to make impressions of an humbling 
nature. It is Christ alone, internally enjoyed, that 
can nourish the soul up unto eternal life, and hence 
that mysterious expression of our Lord, "except ye 
eat the flesh of the Son of man, and drink his blood, 
ye have no life in you, for my flesh is meat indeed, 
and my blood is drink indeed." This, however re- 
pugnant in a literal point of view, is one of those 
precious truths, which the pious soul well under- 
stands, and often recurs to, in its progress Heaven- 
ward. 

Matthew, Mark, and Luke, all give the circum- 
stances of the breaking of bread, taking the cup, 
& giving of thanks. But this was no more than ap- 
pears to have been our Lord's uniform practice. 
When he ate, he took the bread, and looking up 
to Heaven, gave thanks, and brake it, and gave to 
his disciples. This is so often recorded, that we 
may fairly conclude, that it was his constant 
practice. 

At this last supper that he was to take with his 
disciples, in order to inculcate the great truths of 
Redemption, & the benefits derived from his suffer- 
ings & death, then soon to take place, he associated 
that sacrifice of himself on the cross, with the idea 
of the nourishment of their bodies. And the calls for 
food, being of a nature so often to occur, and so ab- 
solute in their demands, were calculated to fix 
deeplv in their minds, the necessity of that spiritual 
bread, which they received through him, who was 
about to lay down his .life, and shed his precious 
blood for them. Thus far the three evangelists 



246 THE SUPPER. 

concur; the third adds, "do this in remembrance 
of me," which does not materially change the view 
the subject. The fourth had his attention directed 
to another circumstance, which the others had not 
mentioned, the washing of the disciples' feet. .And 
here let the two accounts of the evangelists, Luke 
and John, be compared, and candidly decide which 
has most the appearance of a permanent institu- 
tion, the Supper or the Washing of feet, 1 hesi- 
tate not to say, that the latter has abundantly more 
of such an appearance than the former. And yet, 
by general consent of christians it is laid aside, or 
rather, not regarded as a standing ordinance. 

I am not endeavoring to detect discrepances 
among the evangelists, but only to shew, that 
though four have written on the occasion, so little 
is to be discovered in the records they have left, 
like an institution of an ordinance. And this may 
be regarded as an evidence, that it was not so in- 
tended. 

That such a ceremony did take place in the 
christian church, in early times, is no more than 
happened in relation to many practices and obser- 
vances, which are now generally considered to have 
ceased, in point of obligation— even though they 
were enjoined by the church. Such were those 
relics of the ceremonial law, which were enjoined 
in the epistle of the apostles and elders at Jerusa- 
lem — though they introduced it by saying, it seem- 
ed good to the Holy Ghost and to them. And such 
was the washing of feet; the practice of which, to 
some extent, grew out of the example of our Lord, 
as recorded by the evangelist. John 13. Such also 
was the anointing of the sick with oil, as enjoined 
by the apostle. James 5. 14. And we might men- 
tion their having all things in common — in very 
close connection with which, was the practice of 



i 

THE SUPPER, 247 






"breaking bread from house to house." Acts 2. 46. 

We therefore believe, that we may safely de- 
cline the use of this ceremony, as not essentia] in 
itself. That the consecrated bread and wine are 
not the actual flesh and blood of Christ, is agreed 
by all protestants. And if it be admitted, as an 
outward and visible sign, of an inward and spiritu- 
al grace, it must be perfectly useless if that spiritu- 
al grace be wanting: and if it be present, and the 
body and blood of Christ be really enjoyed in spirit, 
that outward and visible sign must be of small con- 
sequence, and would be lost in the fulness of the 
eternal substance. 

On the other hand, there is a real danger, that a 
dependence on an empty shadow, may divert the 
mind of the pious christian, from perseveringly 
seeking ( the substance. Hence the admonition of 
the apostle: "Wherefore, if ye be dead with Christ 
from the rudiments of the world, why as though 
living in the world, are ye subject to ordinances, 
(Touch not ; tast not ; handle not ; which all are to 
perish with the using,) after the commandments 
and doctrines of men?'* Col. 2. 20 — 22. 

The idea of establishing certain particular days, 
at long intervals, for enjoying communion with God, 
I apprehend is calculated to produce effects preju- 
dical to the christian traveller. That communion 
which is the life of the true christian, should be 
more frequent. "Behold I stand at the door and 
knock; if any man hear my voice and open the 
door, I will come in to him, and sup with him and 
he with me." Rev. 3. 20. That this is properly the 
Lord's Supper, is clear from the plain language of 
the text. And that it is not dependant on any cer- 
emonies whatever, is equally evident. That this 
intercourse and sustenance should be daily sought 
after, is inculcated by our Lord, in that prayer 



I 



248 THE SUPPER. 

which he taught his disciples: "Give us day by day 
our daily bread." Luke 11.3. Here is no putting 
off to sacrament day* so called: the soul in the 
mean time, languishing for the want of that bread 
which alone can nourish it up to eternal life. 

We, therefore, believing that the body and blood 
of Jesus Christ, and communion with God through 
him, are only to be experienced in a spiritual sense, 
and that the outward ceremony is one of those 
things which perish with the using, think ourselves 
fully warranted in declining the use of the shadow, 
and pressing after the pure and spiritual substance,, 
which is the one thing needful. 

*The word sacrament, is of Roman origin, and signified a military 
oath. 



ft 



CHAPTER XI1L 



0t ©ss>s antr mmtu. 

The Society of Friends believe, that the "holy 
days," "the new moons," and "sabbath-days," ob- 
served under the law, "were shadows of things to 
come, but the body is of Christ." Col. 2. 16, 17. And 
as shadows, they ceased, with the shadowy dispen- 
sation, of which they formed a part. 

The apostle, speaking of Christ, and the blessed 
operations of his power, under the gospel dispen- 
sation, brings into view the abrogation of the types 
and shadows of the law, by the coming of the spiri- 
tual realities to which they pointed, in the follow- 
ing striking language: "Blotting out the hand-writ- 
ing of ordinances, that was against us, which was 
contrary to us, and took it out of the way, nailing it 
to his cross; and having spoiled principalities and 
powers, he made a shew of them openly, triumphing 
over them in it. Let no man therefore judge you in 
meat, or in drink, or in respect of an holy day, or of 
the new moon., or of the sabbath-days; which are a 
shadow of things to come ; but the body is of Christ." 
"Wherefore, if ye be dead with Christ, from the 
rudiments of the world, why, as though living in the 
world, are ye subject to ordinances, (touch not; 
taste not; handle not; which all are to perish with 
the using,) after the commandments and doctrines 
of men?" Col. 2. 14—20. 

"If ye then be risen with Christ, seek those 
things which are above, where Christ sitteth on 
the right hand of God." ib. 3. 1, 
K * 



250 OF DAYS AND TIMES. 

An improper veneration of days and other sha- 
dows of the legal dispensation, appears to have 
been a snare into which professing christians, 
were very early betrayed. Indeed, where there 
is a large portion of zeal, there is peculiar dan- 
ger of its being directed to wrong objects. Not 
only did the Colossians give cause to the apostle, to 
check their superstitious observance of days and 
times, but the Galatians appear to have been not 
less entangled in these things than the Colossians. 
The great and dangerous error, into which they 
were led by the observance of these things, was an 
apprehension that they were justified by the works 
of the law; and this remains to be the danger 
to the present day. There were various stages be- 
fore the observance of days assumed this danger- 
ous character. There were those among the Ro- 
mans who esteemed one day above another, and 
others esteemed every day alike: He that regard- 
ed the day regarded it to the Lord: and he that re- 
garded not the day, to the Lord he did not regard 
it. Rom. 14. 5, 6. In these cases, on account of 
the religious sincerity with which each was actu- 
ated, and the limits to which the observances were 
confined, the apostle did not censure either. But 
with the Galatians and some other churches, the 
case was different; and the apostle. was brought 
strongly to reprehend their defection from the spi- 
rituality of the new dispensation. "Oh, foolish 
Galatians!" was his language, "who hath bewitched 
you, that ye should not obey the truth?" "Re- 
ceived ye the Spirit by the works of the law, or by 
the hearing of Faith?" "Are ye so foolish? Hav- 
ing begun in the Spirit, are ye made perfect by the 
flesh." Gal. 3. 1—3. "But now, after ye have known 
God, or rather are known of God, how turn ye 
again to the weak and beggarly elements, where- 



OP DAYS AND TIMfiS. 251 

unto ye desire again to be in bondage? Ye observe 
days, and months, and times, and years. I am afraid 
of you, lest I have bestowed upon you labor in 
vain." ik 4. 9, 10. 

Thus it appears, that even in the days of the 
apostles, there were those among professing chris- 
tians, whose veneration for days and times had di- 
verted their attention from the true objects they 
were originally set apart to typify. And thus, by a 
zealous observance of types, after their office had 
ceased, (hey were entangling themselves with the 
yoke of bondage, and endangering their total ruin, as 
to the life of Christianity, 

The state to which the outward sabbath pointed, 
was so different from that in which the Galatians 
rested in its observance, that the solicitude of the 
apostle was very powerfully excited on the occa- 
sion. It pointed to a state, in which the activity of 
the creature was brought into quiet. A state, in 
which the soul, after accomplishing that portion of 
labor assigned it, comes to know a ceasing from its 
."own works, as God did from his." This exposi- 
tion is clearly given by the apostle to the Hebrews, 
in the 3d and 4th chapters. To the Hebrews this 
exposition was peculiarly proper, because to them 
the outward sabbath had been given: and when the 
antitype had come, or that dispensation in which 
it was to be more particularly experienced, it was 
the divine will that its mystical application should 
be explained — "There is then," said the apostle, 
"a rest to the people of God." And again: "He that 
hath entered into his rest, hath ceased from his own 
works, as God did from his." And he admonishes the 
Hebrew believers, to enter into that rest. Leaving 
those things that were behind, among which was 
this shadow of good things to come, they were to 
enter into that pure and spiritual rest, which was 



252 



OF DAYS AND TIMES. 



the thing to which the outward figure pointed. 
And to go back to an observance of the outward 
form, seemed to be an indication that the reality 
had not come, and very naturally tend to cause it to 
be lost sight of. Thus, as a Jewish rite, its obliga- 
tion ceased, and its observance became dangerous, 
According to the reasoning of the apostle, to insist 
on the observance of one particular of the ceremo- 
nial law, is to become a debtor to the whole law, 
and of course virtually to deny the coming of Christ 
— for as these figures pointed to him and his spiri- 
tual dispensation, and were to continue only till 
his coming, to insist on their continuance, is to deny 
that He had come. 

And as it is evident that the Sabbath was a sha- 
dow of something to come, for the apostle expressly 
declares it was, the reasoning which he applies to 
other shadows, will apply to that also. 

I know that the observance of the Sabbath, is 
considered, by some, to be a part of the moral law ; 
and of course to be of perpetual obligation. But 
the apostle, both to the Galatians and to the 
Hebrews, gives it another character, for he clearly 
makes it a shadow, and of course to cease when 
other shadows ceased. Heb. 4.4, 10,11. 

"Xiet no man therefore judge you in meat, or in 
drink, or in respect of an holy day, or of the new 
moons, or of the Sabbath days; which are a sha-< 
dow of things to come; but the body is of Christ." 
CoL2. 16, 17. This single passage alone is suffi- 
cient to establish the position, that the particulars 
enumerated were parts of the ceremonial law, and 
not of perpetual obligation. 

All that has been said on this subject, is intended 
to apply to the Jewish Sabbath, or an observance of 
a portion of the ancient ceremonial law, on princi- 
ples not warranted under the gospel dispensation, 



OF DAYS AND TIMES. 253 

And here the Society of Friends have always stop- 
ped. As a society, we have never objected to a 
day of rest — of relaxation from the business and 
cares of life, for the purpose of religious improve- 
ment. We know that the spirit of the world is 
apt to acquire an undue ascendency over our affec- 
tions, and were the ordinary business of life to en- 
gage our attention, in an uninterrupted train of oc- 
cupation, the consequences would be extremely 
prejudicial to religious improvement and enjoyment, 
— And as the mind requires abstraction v so the bo- 
dy requires relaxation — we require it for ourselves 
■ — we should observe it for those who have to per- 
form the menial and laborious services for us; it is 
due also to the brute creation under our control. 
A day of rest, when, by common consent, the busi- 
ness of the world is suspended, is peculiarly favor- 
able to the important object of social worship — 
without which, religious society would lack one of 
those connecting bonds, by which it is held toge- 
ther. 

For these, and other reasons which might be as- 
signed, we freely concur in setting apart the first 
day of the week, as a day of rest and relaxation, to 
be devoted to public worship, and religious im- 
provement; without a superstitious veneration of 
one day above another, or supposing there is any 
inherent holiness in it. 

Nor do we think proper to call it the Lord's day. 
Every day is alike, his. And every day we are 
alike bound to be in a state of watchfulness unto 
prayer — to love, honor, and obey him. 

I shall conclude, by extracting from the writings 
of our Friends, at different periods, what the society 
has believed and practised in relation to this sub- 
ject. 

"We,, not seeing any ground in Scripture for it 5 



254 OF DAYS AND TIMES. 

cannot' be so superstitious as to believe, that either 
the Jewish Sabbath now continues, or that the 
first day of the week is the antitype thereof, or the 
true christian sabbath; which, with Calvin, we be- 
lieve to have a more spiritual sense: and therefore 
we know no moral obligation, by the fourth command, 
or elsewhere, to keep the first day of the week more 
than any other, or any inherent holiness in it. But 
first, forasmuch as it is most necessary that there be 
some time set apart for the saints to meet together 
to wait upon God: and secondly, it is fit, at some 
times, they be freed from their outward affairs: and 
thirdly, reason and equity doth allow that servants 
and beasts have some time allowed them, to be 
eased from their continual labor; and furthly, it 
appears that the apostles and primitive christians 
did use the first daj^ of the week for these purpos- 
es; we find ourselves sufficiently moved, for these 
causes to do so also, without superstitiously strain- 
ing the Scriptures, for another reason; which, that 
it is not there to be found, many Protestants, yea, 
Calvin himself, upon the fourth command, hath 
abundantly evinced. And though we therefore 
meet, and abstain from working on this day, yet 
doth not that hinder us from having meetings also 
for worship, at other times." (Barclay's Apology. 
Prop. 11. § 4.) 

"We, however, consider the setting apart of one 
day in seven, for cessation from business, and for 
religious services, no more than a reasonable duty: 
and we encourage the observance of it among our 
members. It has been our practice from the com- 
mencement of our religious society: and although 
we do not consider the first, or any day of the 
week, as possessing a superior degree of holiness; 
yet we believe considerable advantages to religion 
and virtue arise, not only from a proper dedication 



OF DAYS AND TIMES. 255 

and employment of it, but even from the imperfect, 
observance, with which it is, on the whole, regard- 
ed." (Tube's Principles, London Ed. p. 132.) 

"But as 1 have before observed, I am satisfied 
there is no particular holiness attached to one day 
more than another; yet if we were to lay aside the 
practice of setting apart one day in seven, no doubt 
the cause of religion would suffer by it. The Soci- 
ety therefore, although they do not belive that one 
day has any sacred preference to another, have 
never departed from the practice of other professors* 
in regard to the first day of the week." (Kersetfs 
Treatise, p. 72.) 

"In turning our attention to the state of the Soci- 
ety, as it has been now laid before us, the proper 
employment of the first day of the week, the day 
more particularly set apart for public worship, is 
a subject that has claimed our serious attention. It 
is no small privilege to be living in a country, where 
much regard is paid to this duty, and it highly be- 
comes us to be careful that our example, in this res- 
pect, be consistent with the profession we make to 
the world. We desire that heads of families, 
and our younger Friends also, may closely exa- 
mine, whether they are sufficiently solicitous to im- 
prove that portion of this day, which is not allotted 
to the great duty of meeting with their friends, for 
the purpose of divine worship. To those who are 
awakened to a due sense of the eternal interest of 
the soul — and oh ! that this were the case with all — 
we believe that these intervals have often proved 
times of much religious benefit. Many have deriv- 
ed great increase of strength both at these & other 
times, from retiring to wait upon the Lord ; from 
reading the Holy Scriptures, with minds turned to 
their Divine Author, in desire that he would bless 
them to their comfort and edification ; and from pe- 



256 



OF DAYS AND TIMES. 



rusing the pious lives and experiences of those who 
have gone before them. But we avoid prescribing 
any precise line of conduct, believing that if the 
attention be sincerely turned unto the Heavenly 
Shepherd, his preserving help and .guidance will 
not be withheld." (London Epistle, 1817.) 

The following extract of a Letter of advice, from 
a meeting of the representatives of the Society, held 
in London, in the year 1751, will explain our rea- 
sons for giving the months and days of the week, 
their proper, numerical names, instead of those by 
which they are commonly called. 

"JL brief account of the origin of the names of some 
months of the year, and of all the days of the week, 
now customarily and commonly used." 

"I. January was so called from Janus, an ancient 
king of Italy, whom heathenish superstition had de- 
ified, to whom a temple was built, and this month 
dedicated. 

II. February was so called from Februa, a word 
denoting purgation by sacrifices; it being usual, in 
this month, for the priests of the heathen god Pan, 
to offer sacrifices, and perform certain rites; con- 
ducing, as was supposed, to the cleansing or purga- 
tion of the people. 

III. March was so denominated from Mars ? 
feigned to be the god of w 7 ar, whom Romulus, foun- 
der of the Roman empire, pretended to be his fa- 
ther. 

IV. April is generally supposed to derive its 
name from the Greek appellation of Venus, an im- 
aginary goddess, worshipped by the Romans. 

V. May is said to have been so called from Maia 
the mother of Mercury, another of their pretended 
ethnic deities, to whom, in this month, they paid 
their devotions. 



OF DAYS AND TIMES. 257 

VI. June, is said to take its name from Juno, one 
of the supposed goddesses of the heathen. 

VII. July, so called from Julius Csesar, one of 
the Roman emperors, who gave his own name to 
this month, which before wascalled Quintilis, or the- 
Fifth. 

VIII. August, so named in honor of Augustus Cae- 
sar, another of the Roman emperors. This month 
was before called Sextilis, or the Sixth.* 

The other four months, namely, September, Oc- 
tober, November, & December, still retain their nu- 
merical Latin names: which, according to the late 
regulation of the calendar, will, for the future, be im- 
properly applied. However, from the continued use 
of them hitherto, as well as from the practice of the 
Jews before the Babylonish captivityt< it seemeth 
highly probable, that the method of distinguishing 
the months by their numerical order only, was the 
most ancient, as-it is the most plain, simple, and ra- 
tional 

As the idolatrous Romans thus gave names to 
several of the months, in honor of their pretended 
deities; so the like idolatry prevailing among our 
Saxon ancestors, induced them to call the days of 
the week by the name of the idol, which, on that 
day, they peculiarly worshipped. Hence, 

The First day of the week was by them called 
Sunday, from their customary adoration of the Sun, 
upon that day. 

The Second day of the week they called Mon- 
day, from their usual custom of worshipping the 
Moon on that day. 

The Third day of the week they named Tuesday, 
in honor of one of their idols called Tuisco. 

The Fourth day of the week was called Wednes- 

*Macrob. Saturn, lib. 1. cap. 12. -j-See the Scriptures to the time of Ezra, 



25$ OF DAYS AND TIMES. 

day, from the appellation of Woden, another of 
their idols. 

The Fifth day of the week was called Thursday, 
from the name of an idol called Thor, to whom they 
paid their devotions upon that day. 

The Sixth day of the week was termed Friday, 
from the name of Friga, an imaginary goddess by 
them worshipped. 

The Seventh day they styled Saturday, as is sup- 
posed from Saturn, or Seater, by them then wor- 
shipped* 

In the ages of popish superstition, not only the 
use of such heathenish names and customs was in- 
dulged, but also other unsound & unscriptural prac- 
tices in religion, were invented and introduced. For 
when the profession of the chiristian religion became 
national, multitudes of the heathen priests, whose 
interest lay in the performance of rites, ceremonies, 
and sacrifices, embraced prevailing Christianity 
with selfish views; and labored early, with too 
much success, to find employment for themselves, by 
imposing on the people a new set of ceremonies and 
sacrifices, bearing some resemblance to those, which, 
in their former state of heathenism, they had been 
accustomed to. From this corrupt source sprang 
the popish sacrifice of the mass, the celebration of 
which, at particular times, and on particular occa- 
sions, gave rise to the vulgar names of Michaelmas, 
Martinmas, Christmas, and the like. 

Seeing therefore that these appellations and 
names of days, months, and times, are of an idola- 
trous or superstitious original, contrary to the divine 
command, the practice of good and holy men in 
former ages, and repugnant to the christian testi- 
mony borne by our faithful Friends and predecessors 

*See Verstegan, and Sheringham, 



OF DAYS AND TIMES. 259 

in the truth, for the sake of which they patiently 
endured many revilings: let neither the reproach of 
singularity, nor the specious reasonings of such 
as would evade the cross of Christ, turn you aside 
from the simplicity of the gospel ; nor discourage 
you from keeping to the language of truth, in de- 
nominating the months and days according to the 
plain and scriptural way of expression: thereby fol- 
lowing the example of our worthy elders, and com- 
ing up in a noble and honorable testimony against 
these, and all other remains of idolatry and super- 
stition." 

"Fromt.be Meeting for Sufferings in London, the 
sixth day of the Seventh Month 1751." 






CHAPTER XIV. 



@f Sanitations uvCO liemati om. 

From the first rise of the Society to the present 
time, one uniform sentiment has prevailed in re- 
lation to salutations and recreations. About the 
commencement of the christian era, pride and pre- 
sumption, seemed to have attained their very sum- 
mit at Rome, then the mistress of the world, & the 
pattern of what the world denominated fashionable, 
elegant, or great: sunk, too, in the depth of pagan 
darkness, they did not hesitate toascribe divine hon- 
orsto those individuals who attained to the pinnacle 
of power — inferior orders imitated the example, and 
followed behind, as near as they could venture to 
approach the highest characters. Only a few cen- 
turies passed over the christian church, before Con- 
stantine adopted the profession of Christianity, when 
of course, the profession became fashionable among 
the higher orders of society. As many embraced 
it for the sake of fashion, as well as for other mo- 
tives even worse, so fashion pervaded the manners 
of professed christians. 

The injunction of the apostle was now hut little 
regarded: "Be not conformed to this world, but be 
ye transformed by the renewing of your minds." 
On the contrary, that great empire, with all its gran- 
deur, power, and policy, now asked admission into 
the visible church— which, cheated by the smiles of 
power, stooped to the low degradation ofadmit- 
ting the applicant. A degradation indeed it was: 
for she ceased to be "the Bride, the Lamb's wife " 



OF SALUTATIONS AND RECREATIONS. 261 

She ceased to appear in that transcendent glory, 
described as, "fair as the moon, clear as the sun, 
and terrible as an armv with banners." Cant. 6. 10. 
And instead of this glory — she took on herself the 
paltry trappings of an earthly empire, and added 
to these, the pollutions of pagan superstition. 

Extravagant honors, from being paid to emperors 
and other usurpers of power, by the prevalence of 
pride, became grateful to every inferior grade, 
and freely bestowed on all. 

Hence the fashionable appellation of you, to a 
single person: it being thought, by minds inflated 
with pride, to be too little to be regarded as a single 
individual — the idea of plurality must be conveyed. 

Bowing, which had been practised in earlier 
times, was still recognised, and had the uncovering 
of the head, (another act of worship,) connected 
with it 

From these corrupt sources, proceeded those sal- 
utations, which make up the complimental inter- 
course of fashionable life. 

And as they originated in pride, and other de- 
praved passions of the human heart, so, the Society 
of Friends, believe they have a powerful tendency, 
to become reciprocally, both causes and effects: 
and therefore laid them aside. 

They believed there was no propriety in bowing 
the body, and uncovering the head, to any created 
beings; for worship belongs to God only. But if 
we are told, that in fashionable life, these actions 
have no such intention, we reply, that if they have 
become unmeaning, men of correct feelings ought 
neither to offer nor receive them. If they are in- 
tended only to express civility and ordinary re- 
spect, we say, that these can be expressed in a 
more appropriate manner, than by degrading the 
outward acts of divine worship, down to a mere ex* 



262 OF SALUTATIONS AND RECREATIONS. 

pression of common civility,or even to nothing at all. 
Every thing which relates to divine worship, or 
that homage we pay to the Almighty, should be 
carefully guarded from being introduced into the 
familiar intercourse between man and man; lest 
by the association of ideas, our worship itself be- 
come adulterated and offensive. 

We believe that under the gospel, we are bound 
to speak every man truth to his neighbor. The ex- 
pressions, mister, or master, and your most obe- 
dient, &c. your humble servant, &c. being in the 
common application untrue, we decline to use. The 
love and charity which the gospel inspires, are 
above all complimental expressions, & need neither 
flattery nor falsehood to set them off to advantage. 

However the censorious may charge the Socie- 
ty with singularity, and with attaching unreal con- 
sequence to little things, the history of early times 
affords abundant evidence, that these compliments 
were not understood at that day, as empty sounds. 
Often have men of high standing, and even some 
of an opposite class, been so enraged at not re- 
ceiving these pitiful compliments, as to set no 
bounds to their resentment. Even the simple ex- 
pression of thou, to one person, was considered an 
indignity not to be borne: and many a man of fair 
and elevated character, has had his blood shed in 
profusion, for no higher offence, than the use of this 
simple and correct language. 

The plain language, as we term it, or the use of 
the singular pronouns to a single person, has much 
to recommend it. In the first place, it is conso- 
nant to truth: for the plural pronoun does express 
a plurality of persons to whom it relates: hence we 
consider it a departure from truth, to address a 
single individual with a word that conveys an idea 
of mere than one. We consider it, too, as the Ian- 



OP SALUTATIONS AND RECREATIONS. 263 

guage of the greatest and best of men that have 
ever lived, to one another, & to God. And we think 
this authority ought to possess great weight. 
The rules of the language contribute something to 
the same effect. It must be admitted that the beau- 
ty and precision of the language, are greatly injured 
by the promiscuous use of the plural pronouns. 

But we shall be told that we do not use the pro- 
nouns grammatically. 1 admit the truth of the 
charge, and admit also that it is a great defect in 
our language. But this is a colloquial liberty ta- 
ken — improperly so, I confess ; but it is not univer- 
sal among the Society. So far as this grammati- 
cal error prevails, it destroys the beauty and digni- 
ty of our language, but it does not affect the princi- 
ple. It does not touch the argument that rests on 
the truth of the expression, nor does it destroy the 
precision of the language. The idea it conveys is 
still the singular number. It is not the false, flat- 
tering attempt, to magnify one individual into a 
great many. The primary grounds for this devia- 
tion from the plural language, remain the same. 
I candidly acknowledge, however, that we ought 
to use the singular pronouns grammatically. 

Those vain amusements, which have been de- 
nominated recreations, we consider beneath the 
dignity of the christian character; and they fre- 
quently prove the inlet to much vice and corruption. 

H. Tuke, in his "Principles of Religion." Chap. 9, 
says: "There are three rules relating to amuse- 
ments, by which our conduct should be regulated. 

1. — To avoid all those which tend needlessly to 
oppress and injure any part of the animal creation. 
Of this class are cock-fighting and horse-racing: 
also hunting, &c. when engaged in for diversion and 
pleasure. J 



264 OP SALUTATIONS AND RECREATIONS* 

2. — To abstain from such as are connected with 
a spirit of hazardous enterprise; by which the pro- 
perty and temporal happiness of individuals and 
families, are often made to depend on the most pre- 
carious circumstances; and the gain of one, fre- 
quently entails misery^on many. Of this class are 
all games in which property is staked.* 

3, — To avoid such as expose us to unnecessary 
temptations, with respect to our virtue; or, which 
dissipate the mind, so as to render a return to civil 
and religious duties ungrateful. Of this kind, stage 
entertainments are peculiarly to be avoided, with 
various other places of public amusement, which 
have a tendency to corrupt the heart, or to alienate 
it from the love and fear of God." 

The two first species of amusements, mentioned 
in the first description, are so generally acknow- 
ledged by the different religious societies, to be im- 
moral, and even reproachful, that it seems unne- 
cessary to say much, to prove their inconsistency 
with the christian character. 

The practice of hunting, however, does not ap- 
pear to have excited so much attention, or drawn 
forth such a concurrent sentiment against it. 

So far as this practice is pursued for amusement, 
it cannot bear the test of cool examination. The 
brute creation, however we may be elevated above 
them — have their rights, as well as we. He who 
created us — endued us with exalted faculties and 
capacities, for superior enjoyments, created them 
also, and gave them the capacities of enjoyment, 
which they possess. And though he has given us 
power over them, that our wants might be supplied, 
and our happiness promoted, he never could have 
designed that they should be sacrificed to our de- 
praved passions. 

*Games are prohibited by the Society, whether property be staked or not. 



OF SALUTATIONS AND RECREATIONS. 265 

There certainly is something very revolting to 
our best feelings, to think of deriving amusement 
and gratification, from the agonies and death of 
animated beings. And though this idea may be 
disclaimed, yet it is extremely difficult to divest 
the amusement of hunting of this character. 

There are many circumstances connected with 
it, which have a powerful and fascinating effect on 
the youthful mind ; but cruelty — and a violation of 
the rights of the animal creation, are inseparably 
connected with it. 

"We clearly rank the practice of hunting and 
shooting for diversion, with vain sports; and we be- 
lieve the awakened mind may see, that even the 
leisure of those whom Providence hath permitted 
to have a competence of worldly goods, is but ill 
filled up with these amusements. Therefore being 
not only accountable for our. substance, but also for 
our time, let our leisure be employed in serving our 
neighbor, and not in distressing the creatures of God 
for our amusement."* (London Boole of Extracts, 
jjage 25.) 

The demoralizing effects of gaming, are so gene- 
rally admitted by the various denominations of 

^Cruelty to the brute creation, though not in connection with motives 
of amusement, is clearly incompatible with christian feelings. Several ca- 
ses have recently occurred in the United States, in which cruelty to brutes 
has been adjudged to be violations of the civil law. It must be ever revolt- 
ins: to the benevolent mind, to see animals which are employed in our ser- 
vice, and contribute to oar comfort and advantage, made the victims of pas- 
sion, of avarice, or of wanton cruelty* 

"A man of kindness to his beast is kind ; 

But brutal actions show a brutal mind. 

Remember, he who made thee, made the brute ; 

Who gave thee speech and reason, formed him mute ; 

He can't complain ; but God's Omniscient eye 

Beholds thy cruelty ; he hears his cry. 

He was designed thy servant and thy drudge ; 

But know that his Creator is thy Judge." 

M* 



268 OF SALUTATIONS AND RECREATIONS. 

christians, that it will not be necessary to say much 
ill proof of its pernicious tendency. 

The beginnings of vice are often clothed with 
specious pretences; and imaginary barriers are set 
up against unrestrained indulgence ; but these very 
restrictions, which the adventurers in dissipation 
propose to themselves, increase the danger. For 
by this delusive idea, they are armed against the 
dread of consequences, until the taste for such in- 
dulgences becomes not only confirmed, but too pow- 
erful for their resolutions: and thus they become 
the victims of an ungovernable infatuation. 

How many of those miserable beings who crowd 
our penitentiaries, and furnish the awful spectacles 
of public executions, date the commencement of 
their wicked & unhappy career, at the period when 
they first sat down as partners at the gaming table! 

The pernicious consequences of gaming have 
been frequently described in the strongest terms, 
and illustrated by the most striking examples. 
"Seldom however, have they been presented on 
so large a scale, as in a late account of the fate 
of a great body of Gamsters at Hamburgh, which 
an intelligent spectator has published in a German 
gazette, as the result of his attentive examination, 
during a period of two years. Of six hundred indi- 
viduals, who were in the habit of frequenting gam- 
inghouses, he states that nearly one-half, not only 
lost considerable sums, but were finally stript of all 
means of subsistence, and ended their days by self- 
murder. Of the rest, not less than an hundred fin- 
ished their career by becoming swindlers or rob- 
bers on the highway. The remnant of this unfor- 
tunate group perished, some by apoplexy: but the 
greater part by chagrin and despair." 

"The amusement of dancing and music, we think 



OP SALUTATIONS AND RECREATIONS. 267 

also come within this class. It may be alleged that 
these might be practised in such a manner, as not 
to accord with the description given. Our Society, 
however, think it right to abstain from those amuse- 
ments; both because of their frequent connection 
with places and circumstances, which are highly 
objectionable; and because we conceive they can 
scarcely be entered into, without an improper em- 
ployment of that time, which we are required not to 
waste, but to pass in fear, and to redeem." ( Tube's 
Principles, London ed. p. 151, 152.) 

"John Thirlwell, in a pamphlet reprobating some 
of the favorite dramas of the London theatres, says, 
'they are calculated to corrupt the morals, and in- 
stil the most dangerous and criminal maxims. Did 
we wish to root up every religious and moral prin- 
ciple of the heart; did we wish our children to be- 
come familiar with crime; to blunt and deaden 
those delicate sensibilities which shrink at the 
touch of vice ; did we wish to harden them to scenes 
of blasphemy, cruelty and revenge, we would invite 
them to the sight of the most popular plays which 
are now performed on our stage ; we would send 
them for instruction to those schools, where, by the 
most subtile and malicious contrivance, vice is 
decked out in the air of virtue, and the deluded 
youth is seduced to the road of ruin, while he be- 
lieves that he indulges in the noblest feelings of his 
nature; where a casual act of generosity is ap- 
plauded, whilst obvious and commanded duties are 
trampled on, and a fit of charity is made the sponge 
of every sin, and the substitute of every virtue.' — 
Burders Lecture." 

When we consider the shortness and uncertainty 
of time, and the momentous concerns of eternity, to 
which we are rapidly approaching, we shall rea~ 



268 OF SALUTATIONS AND RECREATIONS. 

sonably conclude, that we have ample employment 
for the little time we have. 

The idea that religion is all gloomy and melan- 
choly in its features and feelings, is intimately con- 
nected with the thirst for amusement and recrea- 
tion. Hence, while the latter are desired with in- 
creasing avidity, the former is shunned as something 
incompatible with happiness in this life. And even 
some who believe in the necessity of religion, con- 
sider that the fashionable amusements and recrea- 
tions of the world, are still necessary to give spight- 
liness and variety to religious enjoyments. These 
ideas have been extremely prejudicial to the real 
happiness and religious improvement of mankind. 
Although it has been expressly declared, that we 
"cannot serve two masters," thousands are pursu- 
ing a course of reasoning- and practice, as if the 
thing were still practicable. But the result still 
pioves the declaration of our Lord — they "cleave 
to the one, and despise the other." 

It is true that religion casts a shade over the va- 
nities of the world, and exhibits vice in all its dis- 
gusting deformity. It represents this life, with all 
its enjoyments, as transitory and precarious. It 
does more— -It shews the insignificance of pride, 
and humbles the mind under a sense of its own 
weakness and unworthiness, and the awful respon- 
sibility in which it is placed. But this is only a 
small portion of the views it unfolds. The renova- 
ted mind "is introduced into a field of observation, 
which, like its divine Author, is altogether, unlimit- 
ed." The Wisdom, Power, and Goodness of God, 
afford an inexhaustible theme of contemplation; 
the work of Redemption, an unfailing source of the 
finest feelings of gratitude; the past, the present, 
and the future, unite in filling up the full measure of 
happiness, that constitutes a foretaste of the joys of 



OF SALUTATIONS AND RECREATIONS. 2G9 

Heaven. While the power and presence of the 
Mighty God, the Everlasting Father, are felt and 
enjoyed, fc 'the past will bring to their gladdened re- 
membrance, the mercies and deliverances of the 
Lord, and the future will open to them the pros- 
pect, and satisfy them with the assurance of being 
his forever."' (London Epistle.) 

Well might the king of Israel, who knew the ex- 
tent of sensual enjoyments, prefer to be a door- 
keeper in the house of his God, rather than to dwell 
in the teuts of wickedness — concluding that a day 
in his courts was better than a thousand, employed 
in the fading or sinful pleasures of time. Those good 
-works which proceed from this source, may also be 
mentioned, as affording a pure and dignified enjoy- 
ment. To relieve the distresses of our fellow crea- 
tures, by acts of benevolence, and to fill up our va- 
rious duties in life with propriety, will, without 
creating an improper dependence on works, secure 
to the mind a source of recollections, in compari- 
son with which, the fashionable amusements of 
the world, sink into insignificance. 

Such is the christian's experience — such his sub- 
lime enjoyment. He is preserved in that evenness 
of temper, that renders his ordinary duties and avo- 
cations pleasing. It gives the ties of nature and of 
friendship their due strength, and sweetens all his 
domestic enjoyments. Preserved from the torment 
of unreal wants, by a proper estimate of things — 
and from fearful anticipations of the future, by an 
humble trust in the protecting care of a beneficent 
Providence — he can enjoy the present good, and 
cheerfully anticipate the future. Even his afflic- 
tions are sweetened by resignation, and the confi- 
dence that all things will work together for good. 
Where then are the hours that are to hang heavily 
on the minds of true christians? Where that me- 



270 OF SALUTATIONS AND RECREATIONS. 

lancholy that most be dispelled by mixing in the 
follies and vices of the thoughtless or the licen- 
tious? It is all a delusion. The recreations of 
the christian are of a different kind. It is found in 
the subjugation of those passions and propensities, 
that bind the soul to earth — and in the renewed 
prevalence of the Divine Influence. 

The reading of novels, is subject to many of the 
objections which are advanced against the exhibi- 
tions of the theatre; and perhaps to some which 
do not apply to the latter amusements. Thfy 
very generally have a highly immoral tendency. 
And this objection is increased by the considera- 
tion of the specious and fascinating covering, with 
which that tendency is concealed. By this means, 
the young, the ardent, and those who possess a 
large portion of sensibility, drink deep of the mo- 
ral poison, while they perhaps think they are only 
indulging the laudable and even amiable feelings, 
with which they are endued. 

Love, is a prevailing theme with novel writers, 
and is equally so with novel readers. In heighten- 
ing the incidents of the story, in order to produce 
that excitement of the passions, without which, the 
novel would be considered insipid, it frequently 
happens, that the most important principles. of mo- 
rality, and rules of social order, are represented as 
cruel abridgments of human happiness ; and too of- 
ten the abhorrence of vice, is lost in the sympathy 
excited for the vicious. 

Those who have indulged largely in this kind of 
reading, well know they have been enslaved by it. 
They know that after having feasted on the high 
seasoned tales of fancy, they have very little relish 
for the plain, simple doctrines of Christianity, or 
even the sober duties of life. They know that the 



OF SALUTATIONS AND RECREATIONS. 271 

passions are inflamed, and the restraints of religion 
rendered more irksome, and the enjoyments of prac- 
tical piety become less desired. Even parental ten- 
derness and care, are represented as intrusions of 
cruelty and power. 

Were we to consider the subject with reference 
to economy alone, there would be sufficient grounds 
to abandon this species of reading. The term econ- 
omy, will apply to time and feeling, as well as to 
the expense that is thus wasted. There is no indi- 
vidual that acquires a strong relish for novels, who 
does not suffer it to occupy time, that is demanded 
by important concerns. And as \o feelings, even in 
those cases in which the principles of morality are 
not concerned, where the passions excited, are con- 
sidered of the amiable kind, 1 consider there is a 
very improper waste of such feelings. Those feel- 
ings, so far as they are valuable, were given us for 
practical purposes, to be directed to real objects, 
and not expended on objects, which have no exist- 
ence but in imagination. We may be as prodigal 
of sympathy, as of money, direct it to quite as im- 
proper objects, and render ourselves as destitute of 
the one as the other, when real objects are present- 
ed to us. Tims it has been observed, that the sen- 
timental novel reader, would rise with tears, from 
the perusal of her favorite tale, and spurn the beg- 
gar from her door! 

Considering our duties, as rational and accounta- 
ble creatures — the important purposes which we 
have to accomplish, during the short period of hu- 
man life: it is a deeply interesting inquiry, how our 
time should be applied? When we contemplate 
the feelings which arise, in the moments of levity 
and forgetfulness of God — that they are inevitably 
succeeded by conflict and sufferings, how can we 
coolly place ourselves within the sphere of their in- 



272 OF SALUTATIONS AND RECREATIONS. 

fluence?lt is one of the very solemn reflections sug- 
gested by divine revelation: "That for every idle 
word, we shall be brought into judgment." The 
amusements of the vain, and the gratifications of 
the licentious, though fleeting in themselves, are 
yet to arise in judgment, when every one must give 
an account to the Author of his existence, for the 
application of the time and talents, with which he 
had been entrusted. 

"Seeing then that all these things shall be dis- 
solved, what manner of persons ought ye to be, in 
all holy conversation and godliness; looking for, 
and hastening unto the coming of the day of God, 
wherein the heavens being on fire, shall be dissolv- 
ed, and the elements shall melt with fervent heat?" 
"Nevertheless," said the same apostle, "we, ac- 
cording to his promise, look for new heavens and a 
new earth, wherein dwelleth righteousness. Where- 
fore, beloved, seeing that, ye look for such things, 
be diligent that ye may be found of him in peace, 
without spot and blameless," 2 Pet. 3. 11, &c. 



CHAPTER XV. 



The gospel dispensation, we think, superceded 
the use of oaths. The clear and unequivocal pre- 
eepts of our Lord, we believe, are binding upon 
christians: "Ye have heard that it hath been said 
by them of old time, Thou shalt not forswear thy- 
self, but shalt perform unto the Lord thine baths* 
But I say untd you, swear not at all: neither by 
heaven, for it is God's throne, nor by the earth, for 
it is his footstool : neither by Jerusalem, for it is the 
city of the great King, neither* shalt thou swear by 
thy head, because thou canst not make one hair 
white or black: But let your communication be 
yea, yea ; nay, nay ; for whatsoever is more than 
these cometh of evil." Matt. 5. 33—37. 

The apostle James, adverts to the same thing, in 
the impressive language: "But above all things 
my brethren, swear not, neither by heaven, neither 
by the earth, neither by any other oath: but let your 
yea be yea, and your nay, nay ; lest ye fall into con* 
demnation." Jam. 5. 12. It is strange indeed that 
precepts so positive and clear, should be constru- 
ed away to mean any thing that professors please. 

The construction by which it is attempted to 
destroy the obligation of these precepts, is too bold 
and too weak to be admitted. It is too bold, be- 
cause by such a licence the whole body of christian 
doctrine, might be subjected to the most palpable 
innovation. What would become of the morality 
of mankind, if such latitude were taken in explain- 
ing the moral law? It is weak 5 because it supposes 



274 OF OATHS. 

that our Lord and his apostles, did not intend to pro- 
hibit legal oaths, but only the use of profane lan- 
guage; when legal oaths were the very subject on 
which the command was given! The oaths of the 
law, (which were judicial) were distinctly brought 
into view, as practised imder the former dispensation, 
but prohibited under the gospeL The prohibition 
is complete. It not only enumerates certain kinds 
of oaths, but it says "swear not at all." Now I would 
ask those who contend for the practice, if he that 
swears before a justice of the peace, can be said to 
"swear not at all?" It must either be said, that a 
judicial oath is not an oath, or that it violates the 
command of Jesus Christ. Our Lord goes on further 
to say, that "Whatsoever is more than these, (yea 
and nay,) cometh of evil." Again, we are brought 
to the point, that an oath is no more than yea, or 
nay — or that it cometh of evil. We cannot hesi- 
tate on this question, that it is more than a simple 
affirmative or negative, of course we must acknow- 
ledge that it comes of evil, and ought to be laid 
aside, or we must positively contradict our Lord and 
Saviour. 

The admonition of the apostle James, is equally 
hard to reconcile to the practice of taking oaths. 
"Above all things my brethren, swear not." And 
after enumerating several kinds of oaths, he adds: 
"Neither by any other oath." Here it will devolve on 
the advocates for oaths to prove, in the first place, 
that he that swears before a civil officer, swears not, 
or, in the next place, that it is neither by any 
of the oaths enumerated by the apostle — "nor by 
any other oath." Nor ought we to pass lightly 
over the manner in which the apostle closes his ad- 
monition. For after excluding every kind of oath, 
he adds:"Lest ye fall into condemnation." Here 
condemnation stands as the inevitable consequence 



OF OATHS. 275 

of a violation of this precept, in its most unlimited 
acceptation. 

We all admit the authority of the Scriptures, and 
a great majority of those who contend for oaths pro- 
fess to believe, that they are the only rule of faith 
and practice. And yet the most clear, positive, and 
explicit. passages, are made to give way to con- 
structions, of a very untenable description! • 

But it is saftl that Jesus Christ took an oath, when 
brought before the chief priest, previous to his cruci- 
fixion. 

This objection is founded on the words of the 
chief priest: "I adjure thee by the living God, that 
thou tell us whether," &c. Whatever of an oath was 
in these expressions, is chargeable to the priest and 
not to Jesus Christ. Our Lord had no agency in it 
whatever. Nor does it appear that the answer 
which he gave afterwards, had any reference to the 
manner of the charge. He gave the answers which 
he pleased, according to his inscrutable wisdom, & 
not under the coercion of the authority of the priest 
or his adjuration ; for it does not appear that he pur- 
sued any different course, from that which he would 
have pursued without it. 

If an oath can be imposed, entirely at the will of 
the officer, and without the consent or agency of 
him that swears, it differs very widely from the com- 
mon understanding of mankind. And as it would 
not be in the power of any man to refuse to swear, 
so neither could it possibly bind, as a moral obliga- 
tion. Upon this ground also, as the early members 
of this Society, were never backward, in acknow- 
ledging their fidelity to the governments, under 
which they lived, the civil authorities always had it 
in their power, to convert these declarations into 
paths of allegiance. 

But this would not be acknowledged by any; 



276 OF OATHS. 

and yet it must follow, if it be considered that the 
charge of the cheif priest, constituted an oath, on 
the part of our Saviour. 

The various forms of expression, used by the 
apostl®Pau3, and insisted on by some, as equivalent 
to swearing, are not oaths, nor are they so consid- 
ered in any legal proceedings. 

It may also be observed, that the primitive chris- 
tians for the first 300 years, considered it unlawful 
to swear. For the testimonies in support of this as- 
sertion, the reader may consult Barclay's Apology, 
p. 554, 555^ and W. Penn's Works, vol. 2, p. 363. 

The primitive christians were not alone in their 
ideas of oaths. It is well known that many of the 
most pious heathen had a clear view of some of the 
principles of the gospel. Among these is the sub- 
ject of oaths. {Vide Barclays JLpoL p. 553, 554.) 

An important objection was formerly made to 
the abrogation of oaths, on account of the security 
which they were supposed to afford to the commu- 
nity. It was even imagined that justice could not 
be administered, nor government itself be support- 
ed, without oaths. And this sentiment was avow- 
ed, both from the pulpit and the seat of justice. 
This fact affords strong evidence of the power of 
prejudice, and the weakness of human reasoning, 
when founded on expediency, as opposed to the 
precepts of Jesus Christ. But such was the infatu- 
ation of mankind, not two centuries ago, that from 
reasoning like this, they reconciled themselves to 
punish, as malefactors, men, and even females, who, 
feeling a reverent regard for the precepts of .our 
Lord, could not swear; depriving them of their pro- 
perty, their liberty, and even of their lives, (indi- 
rectly,) while those who could swear and for- 
swear, were suffered not only to roam at large, but 
prey on the best interests of society! 



OF OATHk. 277 

This delusion is now over, in part. Enlightened 
and liberal minded men, ofdilferent denominations, 
do not now suppose that oaths are essentially ne- 
cessary to the support of civil government ; and the 
laws themselves admit affirmations instead of oaths. 
We might therefore suppose, that the practice 
would be abandoned: as all dread of consequences 
is removed, and it is found that a simple affirmation 
answers a^the purposes that ever could reasonably 
be expected from oaths. And indeed, consider- 
ing the light which has been cast on the subject- 
that not one solitary advantage can result from the 
judical use of oaths, instead of affirmations, but on 
the contrary, much evil, independent of the viola- 
tion of a positive precept of Jesus Christ — it is not 
less strange that they should now be sanctioned by 
an enlightened and religious people, than that they 
should have been considered, in a less enlightened 
age, of absolute necessity in civil society. 

The imposition of an oath, carries with it the 
strong presumption, that the individual is not to be 
believed without it. This idea has an extensively 
demoralizing effect, on those who are placed within 
the sphere of its influence. It opens a wide door 
to the disgusting vice of lying. When men become 
reconciled to the idea, that an oath is necessary to 
the truth, it is a kindred feeling to reconcile them 
to falsehood, in their ordinary communications. Nor 
is this the only immoral tendency of requiring oaths, 
to ensure the truth. It holds out a temptation to 
swearing, in conversation. Reconciled, in the first 
place, to speak falsehood, unless under the coercion 
of an oath, and, in the next place, to attest the truth 
by swearing, a disposition is produced, in some men, 
to give their conversation the appearance of truth, 
by interspersing it with profane oaths. When their 
feelings are thus depraved, there is very little de- 



278 



OF OATHS. 



dependence on their veracity, either with or without 
oaths, and the formality of a book, and the aid of a 
civil officer, would add but little to the obligation, 

It is not intended to convey the idea, that these 
effects are uniformly produced. But that this spe- 
cies of immorality does prevail, to a melancholy ex- 
tent, will hardly be denied; & that the public sanc- 
tion of oaths, may be numbered among the causes 
of this vice, I think is equally evident. Still it is 
readily admitted, that there are many, who occa- 
sionally take judicial oaths, without supposing that 
they are violating a precept of Jesus Christ, and 
without failing into the practice of using profane 
language. But even these would do well, serious- 
ly to investigate the subject. And I am persuaded 
that those solemn impressions which they some- 
times feel, in contemplation of the subject — before 
— at the time— or after the taking of an oath, would 
result in a clear conviction of the impropriety of the 
practice. 

I will draw to a conclusion, with a summary view 
of the subject. 

However the practice of swearing, might have 
been sanctioned in times of ignorance and ''hard- 
ness of heart," it was positively prohibited under 
the gospel. The primitive christians, for three 
hundred years after Christ, maintained the doctrine 
of the unlawfulness of oaths: and even pious heath- 
en entertained the same principle. It is now conclu- 
sively proved, that oaths are not necessary for the 
purposes of civil government, inasmuch as no evil 
has ever resulted from admitting an affirmation, in- 
stead of an oath — and there are strong grounds for 
believing, that the frequent recurrence of judicial 
oaths, has a powerful influence in producing false- 
hood and profaneness, 



CHAPTER XVL 



The Society of Friends believe, that War is alto- 
gether inconsistent with the spirit and precepts of 
the gospel. 

We believe that the Almighty, in the creation of 
the world, and in placing man on earth, dignified 
with the Divine Image,neverdesigned that he should 
be the enemy of his species, or that discord and vio- 
lence should mark his conduct. On the contraiw, 
he was certainly designed to pursue that line of 
conduct, which would secure his own happiness, 
and correspond to the attributes of his Creator. 
His defection from original purity and excellence, 
proved an inlet to those depraved and violent pas- 
sions, without which wars would never have had a 
beginning on earth. Thus the apostle James queri- 
ed — "Whence come wars and fightings among you? 
come they not from hence, even of your lusts, that 
war in your members?" And no man who has re- 
flected on the subject, can dissent from the apostle. 
In the original order of human actions and human 
feelings, there certainly was harmony — nothing like 
the features, or even the seeds of war. 

Soon after the fall of our first parents, from this 
happy state, in which they were no doubt designed 
to continue, violence and bloodshed made their ap- 
pearance. 

We therefore believe that God, in the formation 
of all things, designed that man should live in peace 
and harmony: that wars and violence, were the 



230 



OF WAR. 



effects of that diabolical spirit, which gained admis- 
sion into the human heart, through sin: and which 
the gospel was designed to eradicate. 

If we believe that wars would never have taken 
place, had man retained his original innocence and 
command over his passions — if they are the fruits of 
that malevolent spirit, which gained admission in 
the fall — and further, if we believe that the object 
of Christ's coming was, to destroy the works of the 
devil, and to bring in everlasting righteousness — 
we must believe, that where the gospel is brought 
Into its just pre-eminence, all wars must cease. 

The example of pious persons under the legal 
dispensation, has been considered as evidence, 
that war is not inconsistent with the gospel. 

But to this objection, it may be replied, that the 
practices under the law, do not necessarily estab- 
lish the same things under the gospel. The moral- 
ity of the law, was certainly inferior to that requir- 
ed under the gospel. It would be injurious to the 
character of our Lord, and of the dispensation 
which he introduced, to say that he made no dis- 
coveries of Truth, or pointed his followers to no 
superior state, in our relations to God and one ano- 
ther, than that which was attained before his com- 
ing. 

The construction of the human mind, requires to 
be gradually informed and expanded. And as, in 
the fall, it was sunk into alow and servile state, 
so, it pleased Divine Goodness to prepare a means 
for its restoration, by the coming of Jesus Christ in- 
to the world ; who not only became a propitiation 
for us, but brought to light those important truths, 
which had remained obscured for ages and genera- 
tions, through the weakness and darkness which 
pervaded the human mind. But in order to pre- 
pare mankind for this exalted discovery of Truth, 



OF WAP., 281 

He made use of several dispensations, each succes- 
sively rising above that which preceded it. First, 
He revealed his own divine attributes: among these, 
his sovereignty and power were conspicuously dis- 
played. — His goodness to his creatures, was also 
strongly impressed. Next, the dependence of man 
on his bounty, mercy, and protecting providence; 
the utter helplessness of frail and finite creatures, 
when left to themselves, or when going counter to 
the will of the Almighty ; and their perfect security, 
when they cast their care on Him, Gratitude to so 
beneficent a Creator, arose next; — then justice — - 
and love to our fellow creatures. These were like 
the rudiments, or first principles of religion, and 
were summed up in those two comprehensive pre- 
cepts: "Thou shaltlove the Lord thy God with all 
thy heart, and with all thy soul, and with all thy 
mind." — And "Thou shalt love thy neighbor as thy- 
self." Matt. 22. 37, 39; Deut. 6. 5; Lev. 19. 18, 
And on these hung all the law and the prophets. 

But it remained for Jesus Christ, to teach and ap- 
ply these first principles, as never man taught. It 
remained for him, to instruct and to lead man to a 
more exalted morality than had been known before, 
and, at the same time, into a more intimate union 
with God, through the means of a more copious af- 
fusion of his own divine influence. 

These things being admitted, which cannot be 
denied, and it will follow, that we are not warrant- 
ed in going back, from the excellences of the gos- 
pel, to the practices which prevailed under the law. 

As Jesus Christ condescended to take our nature 
upon himself, and walk among men, that he might 
the more effectually reveal the mysteries of heaven, 
and raise man to that state, which he enjoyed be- 
fore the introduction of sin into the world, and thus, 
in the language of the apostle, destroy the worki 



182 OP WAR. 

of the devil, we are bound to leave "those things 
which are behind," and "press toward the mark, 
for the prize of the high calling of God in Christ 
Jesus." Phil. 3. 13, 14. 

Thus, reason, as well as revelation, will support 
the opinion, that the gospel proposes a more excel- 
lent state for man, both in his relations to God and 
to his fellow creatures, than had been revealed or 
attained under the former dispensation. 

We are also supported by reason, as well as by 
the evidence of Scripture,in believing that the gospel 
was designed, to restore man to his original moral 
rectitude, and stamp on him, once more, the Divine 
Image. If this was not the case, then the promised 
Redeemer was not clothed with sufficient powers 
— the remedy provided for man's restoration,was not 
sufficient for the purpose. 

But it is probable no one will be willing to urge the 
argument to these'consequences; but on the contrary, 
admit those truths which cannot be denied, without 
thus running into the most palpable inconsistency. 

The controversy being thus fairly stated, the ar- 
guments drawn from a darker age, will be found of 
no force. And indeed, all those subtile divisions 
and subdivisions of the subject, which have been 
devised to widen the discussion, into the field of 
speculation and sophistry, will be, in a great mea- 
sure, struck off at once ; and the question brought 
into very narrow limits. 

It is resolved into a few simple questions. Is war 
compatible with the original condition of man? or 
would it have taken place, if man had never fallen? 
Does the gospel offer complete restoration to fal- 
len man? 

On this view of the subject, the answers cannot 
be doubtful. If then, war could not have arisen, 
had man retained his original condition ; and if the 



OF WAR. 283 

gospel offers complete restoration, as to moral rec- 
titude, then wars are incompatible with the gospel. 

Bat that it may not appear that we shrink from 
meeting any arguments, which can be advanced in 
support of this sanguinary practice, I will further 
examine the law and the prophets, on this subject. 

It must be recollected, that the morality of the 
gospel, in all its purity, was not rigidly enjoined un- 
der the law, for this reason, which is also given on 
the highest authority: "Because of the hardness of 
their hearts;" or because they were not prepared to 
comprehend or practice it. Thus, the law in rela- 
tion to marriages, and the permission, from time to 
time, given to wage wars, were special acts of con- 
descension" to the weakness of mankind — and in 
both of which cases it might be said, in the lan- 
guage of our Lord, "It was not so in the beginning ;" 
but peace and harmony were as essentially the or* 
der, in which the human family were designed to 
continue, as connubial attachment and fidelity. 

All that can be inferred, in these, and some other 
cases, permitted under the law, is, that they were 
so permitted, merely in condescension to human 
weakness. The history of those times, evidently 
proves, that there was a check held over the na- 
tion of the Jews, in relation to war; as it was their 
duty to inquire of the Lord, when about to under- 
take any military enterprise. Their neglect of this 
precaution, was not unfrequently the cause of hu- 
miliating defeats. 

And what, it may be asked, can be argued from 
the practices thus permitted? It proves, not the 
lawfulness now, of things permitted then, but that 
the. Sovereign Ruler of the universe, was pleased 
to bear with his creature man, while in a state of 
great weakness and hardness of heart, in which he 
became involved, by the entrance "of sin into the 



234 OF WAR. 

world," and a consequent fall from that dignity of 
character, in which 'he was originally created; that 
the remedy provided for his restoration, was wise- 
ly permitted to be gradual, and that He also con- 
descended to regulate and direct to good purposes, 
those evils which the state of mankind, could not 
bear to be at once eradicated. 

"The law," said the apostle, "was a school-mas- 
ter to lead to Christ." it took him in a state of ig- 
norance. It inculcated the first princ iples of moral 
and religious obligation. It led him, by a gradual 
progress, towards that enlargement of views, and 
clear understanding of his duty to God and man, 
that the gospel gave. And as those who were un- 
der the law, were represented as "children," under 
a school-master, we may be allowed to continue 
the allusion, and inquire, who would undertake to 
establish the most refined principles of philosophy, 
from the opinions of a child, just instructed in the 
first rudiments of knowledge? Though under a 
course of instruction, they were not fully instructed 
t — and the vail remained long on their understand- 
ings. 

We must therefore pass from the practices of 
those who were under the law, and look to Him, 
who brought Life and Immortality to light by the 
gospel. 

The pious christian sees, with humble admira- 
tion, the works of an over-ruling Providence. He 
sees that the purposes of men, are often changed 
and defeated — and even when they are permitted 
to carry the evil into effect, that evil is over-ruled — 
and good rises in its place. And here he will make 
a discrimination, that is often passed over unseen. 
He makes the distribution of good and evil, to their 
proper causes or fountains: and rests satisfied that 
ft cannot be necessary, to "do evil that good may 



OF WAR. 285 

come." When the gospel. has spread, with accele- 
rated progress, under the rage of persecution, he 
does not consider' the persecution necessary to the 
speacling of the gospel. When nations have wast- 
ed one another and themselves with wars, and these 
wars have finally subsided, and blessings are per- 
mitted to come upon them — he attributes these 
blessings, not to the follies or the crimes of men, 
but to the goodness of our great and forbearing 
Creator, who still condescends to dispense his fa- 
vors, at times, unsought for and unmerited. 

Thus also, though causes and secondary causes, 
are still discovered to have had their agency in 
producing human calamity, yet the christian can- 
not relinquish the belief, that those causes are un- 
der the control of Him, whose power is over all. 
We still believe that he chastises nations and indi- 
viduals; and he selects the instruments according 
to his own pleasure. Famine, Pestilence, and War, 
have been acknowledged from earliest antiquity, to 
be among these. Nor have the Attributes of God 
been denied by any, on the abstract question of his 
sovereignty and providence. In those public ca- 
lamities, which we ascribe to Him, as just judg- 
ments on nations, through the instrumentality of 
earthquakes, famine, or disease, many innocent, 
and even righteous persons, are sometimes involved. 
But look to another state of existence, as the great 
object of our creation, we can readily believe, that 
these were "taken away from the evil to come." 
And thus the mercy of God remains established 
through all: nor can his immutability he called in 
question, any more than his mercy; if we believe 
that through all preceding dispensations, he was 
preparing mankind, by the gradual development of 
truth, for the reception of the gospel. 

The prophecies of Isaiah, not only denominate 



286 OF WAR, 



the promised Messiah, the Prince of Peace, but his 
government is thus remarkably described: "But 
with righteousness shall he judge the poor, and re- 
prove, with equity, for the meek of the earth: and 
he shall smite the earth with the rod of his mouth ; 
and with the breath of his lips shall he slay the 
wicked." Isa. 11.4. Here the protecting provi- 
dence of God, as exercised over his dependent ser- 
vants, and particularly for the meek, is brought in- 
to view. 

The prophet goes on to describe the effects of the 
prevalence of his kingdom: "The wolf also shall 
dwell with the lamb, and the leopard shall lie down 
with the kid: and the calf, and the young lion, and 
the fading together, and a little child shall lead 
them. And the cow and the bear shall feed; their 
young ones shall lie down together: and the lion 
shall eat straw like the ox. And the sucking child 
shall play on the hole of the asp, and the weaned 
child shall put his hand on the cockatrice-den. 
They shall not hurt nor destroy in all my holy 
mountain." Isa. 11.6 — 9. 

"And he shall judge among the nations, and 
shall rebuke many people ; and they shall beat their 
swords into plowshares, and their spears into prun- 
ing-hooks: nation shail not lift up sword against na- 
tion, neither shall they learn war any more. O 
house of Jacob, come ye, and let us walk in the 
light of the Lord." isa. 2.4, 5. 

If we apply the fore part of this prophecy to the 
feelings of men, we shall find a remarkable testi- 
mony to the regenerating, renovating power of the 
gospel, as described by the prophet. The princi- 
ple of violence and cruelty — the spirit of war-, as ex- 
emplified in the lion, the leopard, the bear, and the 
deadly serpent, was to be changed — the disposition 
to do wrong was to be eradicated — the lion eat 



OF WAR. 287 

straw as the ox, — and a little child (emblem of in- 
nocence,) to lead them. 

But these striking metaphors have a more ex- 
tensive application. They clearly apply to the 
present state of the world, and not exclusively to a 
period, in which evil shall cease in the earth. They 
apply to a mixed state of society. The lamb and 
the wolf to dwell together — the leopard and the 
kid — the calf and the young lion — the cow and the 
bear — the unconscious, incautious child and the 
asp — what more clearly could represent the mixed 
state of society, than these metaphors? That the 
wolf, the leopard, the lion, the bear, and the ser- 
pent, represented, in part, the wicked, among 
which the righteous are dispersed, is further evi- 
dent from the subsequent prophecy — "And he shall 
judge among the nations, and rebuke many people." 
Did the preceding part of the prophecy relate en- 
tirely to a state of things, in which there was no 
mixture of moral evil, there would have been no 
rebuke. But this latter verse brings into view, the 
over-ruling Providence, and protecting care, of the 
Great Ruler of the universe. It shews that there is 
a Power, that can restrain the wrath of man, and 
that this Power would be exercised on behalf of 
those, who have neither disposition nor capacity to 
repel force by force, or meet violence, cruelty, and 
deep insiduous guile and malignity, in their own 
way. 

The views given by this prophecy, are peculiar- 
ly calculated to silence the objections which are- 
made to the principles of peace, from the supposed 
insuperable difficulties opposed to it, by the present 
state of society. In the review of this portion of 
Scripture, we may well inquire with the apostle, 
whether these things were intended to be literally 
taken ? "Doth God take care for oxen ? Or saith he 



288 



OF WAR. 



it altogether for our sakes? For our sakes no doubt 
this is written." 1 Cor. 9. 9, 10. Scattered and in- 
termixed, as the servants of Christ are, among 
those who may be compared to lions, wolves, and 
serpents — how consoling it is to be assured, that 
there is a Power which can over-rule and bind 
down every thing that would hurt or destroy— and 
preserve the innocent and unresisting in safety! 
And not only that the one can be over-ruled, and 
the other preserved, but that "the little child" shall 
lead even the violent and ferocious, into practices 
of innocence and peace! 

And this is confirmed by other Scripture author- 
ities, and by the experience of the disciples of 
Christ. "When a man's ways please the Lord, he 
maketh even his enemies to be at peace with him." 
Prov. 16.7. Various are the passages, in the Ho- 
ly Scriptures, which emphatically declare the pow- 
er and proctecting care of the Almighty, over his de- 
pendent children. That "the very hairs of their 
heads are numbered," (Luke 12. 7,) and that "he 
keeps them as the apple of the eye;" (Deut. 32. 10,) 
and "no weapon formed against them shall pros- 
per." "This is the heritage of the servants of the 
Lord, and their righteousness is of me, saith the 
Lord." Isa.54. 17. 

These promises— these impressive views of the 
protecting providence of the Almighty — should 
surely silence our fears, and induce us to trust in 
Him — and the more especially, as they have been 
realized through all ages. But our own preserva- 
tion is, by no means, the only object to be regarded. 
Our faithfulness may have a powerful influence on 
those around us — even on the depraved. They 
may not only be disarmed of the disposition to hurt 
or destroy-— but seeing the excellence of the chris- 
tian character, and feeling the power of meekness, 



OF WAR. 289 

they may yield to the leadings of that principle, 
which is compared, by the prophet, to a little child. 

Where then are the "strong reasons" for 'being 
driven from the practice of virtue, by the depravity 
of others? If we leave the Divine Master, to whom 
can we go for protection? Who, like Him, has all 
power in heaven and on earth? Where is the peace 
of the wicked; and what is the protection on which 
they rely? 

The christian is called, in figurative language, 
"the salt of the earth" and "the light of the world." 
Let us then, for the sake of our own safety and sal- 
vation, for the honor of God, and the diffusion of light 
in the world — even among those who are in a state 
of darkness and depravity — endeavor, through the 
aid of his grace, to maintain the dignity, the excel- 
lence, and the practicability of the precepts of Jesus 
Christ. They are adapted to the help and guidance 
of such creatures as we are. And we should press 
forward "toward the mark for the prize," they pre- 
sent to our view, and thus rise above the depravity 
of human nature, as existing in the present state of 
society — rather than warp, adulterate, and bring 
down the gospel system, to suit and sanction the 
depravity of man. 

In this prophecy also, the Divine Power and Pro- 
vidence are set forth in the first place. And then 
the peaceable nature of Christ's kingdom, isdescrib- 
ed in a manner so clear, as not to be easily misun- 
derstood. Indeed the practice of war, and even 
the learning of war, were to cease, in proportion to 
the prevalence of the kingdom of the Messiah, or as 
the mountain of the Lord's house, became exalted 
above the hills. Isa. 2. 2. 

In addition to these clear prophecies, the case of 
David may be brought into view. He was a man of 
remarkable piety ; at least that piety which was con- 
P * 



290 OF WAR. 

sistent with the morality of the law, a few cases 
of criminality excepted; and.for these he experienc- 
ed deep repentance and forgiveness. He made large 
preparations to build a temple to the Lord — but 
was forbidden, on the grounds that he had been a 
man of war, and shed much blood. This was a 
decided evidence, that war was not consistent 
with that righteousness which was to be revealed, 
Solomon, who was permitted to build the temple, 
was a man of peace — and the nation, while employ- 
ed in rearing that edifice, though an outward work, 
was preserved in a state of peace. 

It is further remarkable,that a general peace over 
the earth, preceded the birth of our Lord, and con- 
tinued for 12 years, during which time the temple of 
Janus # at Rome was shut. Thus, though wars had 
prevailed through the lapse of ages, which preced- 
ed the coming of Christ — though the Almighty 
had directed the scourge where to fall, and to what 
extent, on his enemies, or those whose crimes had 
rendered them obnoxious to his just judgments; yet 
the prophet, speaking of the gospel dispensation, 
says: "The work of righteousness, shall be peace, 
and the effect of righteousness, quietness and assur- 
ance forever." Isa. 32. 17. 

When the birth of our Lord was announced by 
angels, it was in language designed to describe the 
effects to be derived from his coming: "Glory to 
God in the highest, and on earth pewe, good will 
towards men." Luke 2. 14. His coming was the 
effect of the love of God; hence, love became the 
distinguishing mark of his disciples. If then we 
look back to the prophets, who described the nature 
of his kingdom, to the circumstances which preced- 
ed, and those which attended his birth, as well as to 

*The temple of Janus was kept open during war — and shut only in a 
time of general peace. 



OF WAR. 29 1 

his precepts and example — we shall see strong evi- 
dences that his coming was to eradicate those evil 
passions from the human heart, without which wars 
could not arise ; and not only to put away all wrath, 
malice, strife, and evil surmising, but to imbue the 
mind with the seeds of meekness, charity, and love. 
And this became the characteristic badge of dis- 
cipleship. 

"Let this mind be in you" said the apostle, "which 
was in Christ." This also corresponds with the pre- 
cepts of our Lord. For as he exemplified in his 
own life, the meek, non-resisting, forgiving Spirit- 
so he enjoined it on his followers. 

His precepts, in relation to this subject, have a 
direct allusion to the practices under the law r : "Ye 
have heard that it hath been said, an eye for an 
eye, & a tooth for a tooth," [simple retaliation] "but 
I say unto you, that ye resist not evil." "Ye have 
heard that it hath been said, thou shalt love thy 
neighbor and hate thine enemy, but 1 say unto you, 
love your enemies^ bless them that curse you, do 
good to them that hate you, and pray for them that 
despitefully use you and persecute you, that ye may 
be the children of your Father which is in Heaven." 
Matt. 5. 43 — 55. Was our Lord amusing his au- 
dience with imaginary excellences? was he enjoin- 
ing impossibilities? far from it. He exemplified 
his precepts in his own conduct. Even when ex- 
piring on the cross, he interceded for his enemies: 
"Father forgive them, for they know not what they 
«!o."Luke23. 34. 

There is another incident recorded by the evan- 
gelist, that deserves to be particularly noticed. It 
will be recollected that when he sent his disciples 
out, without scrip or purse — destitute of outward 
dependence for sustenance or safety — he reminded 
them, that he sent them out as sheep among wolves. 



292 op war. 

As the time of his crucifixion drew near, he recall- 
ed this event to their remembrance, and inquired 
of them, if they lacked any thing, when thus sent out, 
destitute of every thing but the presence of his Spirit 
and the protection of his Providence. And they could 
now acknowledge that they lacked nothing. But 
here, in his tender care for them, he did not permit 
the lesson of instruction to close. He called on them 
to provide themselves with all the outward resources 
within their reach — money, clothing, and weapons 
of defence. Little could they do in this way. Of 
weapons they found two swords. This, though to- 
tally useless on the policy of the world, was enough 
for the purposes intended — to impress, in a striking 
manner, the lesson he designed to convey. The 
little band of disciples were thus provided, when 
the Jews, led on by Judas the traitor, laid hands on 
their Divine Master. At this trying moment, Peter, 
bold in his nature, and prompt to do what man 
could do — drew his sword for the defence of himself, 
his dearest friends, and his Lbrd and Master. 
"Put up again thy sword into his place," was the 
divine command — "for all they that take the sword 
shall perish with the sword." Matt. 26. 52. 

Thus, in his divine wisdom and condescension, 
he was pleased to place them in a situation, the 
most sensibly to feel the extent of his precepts, in 
relation to non-resistance, He also reminded them 
of the power he could command. Nor was it neces- 
sary that legions of angels should be summoned to 
his aid. Though it was then his intention to sub- 
mit — though every thing in his appearance was 
simple, humble, meek and non-resisting, his enemies 
"went backward, and fell to the ground." 

But passing on with the narrative— -"His disci- 
ples forsook him and fled !" What a striking contrast 
do these events form, with those to which theiy 



OP AVAR. 293 

attention had so lately been called! When sent 
without means, not even staves to lean upon, even 
the devils were subject to the power with which 
they were clothed. But nou\ with all the resources 
and means of defence, they had been able to pro- 
vide, "they were scattered as sheep, without a 
shepherd!" 

On a review of this portion of Scripture, we are 
forcibly impressed with the conviction, that our 
Lord, in directing swords to be provided for that 
particular occasion, did not intend that they should 
be used as weapons of offence or defence; but to 
afford an opportunity to prohibit the use of them for- 
ever. His query to Peter, "Thinkest thou that I 
cannot now pray to my Father, and he shall pre- 
sently give me more than twelve legions of angels?" 
&c, clearly proves that he never looked to his 
disciples for protection, and that he wanted not the 
sword for that purpose. But he goes further to shew 
its unlawfulness, & the injury that they who use it, 
inflict on themselves, by saying, "For all they that 
take the sword, shall perish with the sword :" & con- 
necting the two circumstances together, as he did, 
he brought them to see, and what is more, to foei 
the difference there is between depending on Him, 
alone, and any reliance we can place on ourselves, 
and the resources within our reach. 

But why should we- go into a more minute de- 
tail of evidence, to prove that Jesus Christ, both in 
his precepts and example, led his disciples from 
the spirit and practice of war? 

Nd two things can form a more striking contrast, 
than His character, and that of a military man. If 
then, our Lord had nothing of the spirit of war about 
Him, and if we are bound to imitate his example, 
then, war is totally incompatible with the christian 
character. 



294 



OF WAR. 



It is not necessary to dwell on arguments in sup- 
port of the first proposition. The whole history of 
his life stands in evidence of it. The second is prov- 
ed by many pointed Scripture testimonies: for, "If 
any man have not the Spirit of Christ, he is none 
of his." 

And what renders the subject clear beyond all 
doubt, is, that the primitive christians believed in 
the unlawfulness of war, during two centuries. 

And while it is known, that they were subject to 
every ordinance of man for conscience sake, either 
actively or passively, (actively when they could 
with a good conscience, and passively and meek- 
ly, when human requisitions came in conflict with 
the law written in the heart,) when we consider 
that Christianity makes us what we should be, in 
all our social relations, it cannot be supposed that 
the primitive believers, refused to bear arms, merely 
from a refractory disposition. No, they knew too 
well the duties we owe to each other, to do this. 
It was the principle on which they stood. Hence 
that impressive reply, that was made by a youth 
who was ordered to enrol himself: "1 am a christian 
and therefore I cannot fight." There are many point- 
ed cases afforded by ecclesiastical history, to es- 
tablish this fact — that the christians did not bear 
arms during the two first centuries after the chris- 
tian era. 

The writers of these times believed, that the pro- 
phecy of Isaiah, that men should beat their swords 
into plowshares, and their spears into pruning-hooks. 
was then in the act of completion. 

Irenseus, who wrote about the year 180, says that 
this famous prophecy had been completed in his 
time: "For christians," says he, "have changed 
their swords and lances into instruments of peace, 
and they know not how to fight." 



OF WAR, 295 

Justin Martyr, who lived about the same time, 
bears a testimony equally clear and conclusive, in 
these words: "That the prophecy is fulfilled, you 
have good reason to believe: for we, who in times 
past killed one another, do not now fight with our 
enemies." And the word which is used in the ori- 
ginal, does not mean private contest, as between 
man and man, but war; and the word enemies, does 
not apply to individual adversaries, but to an ene- 
my of the state. 

A number of other evidences might be produced 
to prove the position here laid down ; but two that 
I shall notice, will render any others unneces- 
sary. 

Within about 40 years after the crucifixion of 
our Lord, the city of Jerusalem, and the whole na- 
tion of the Jews, were broken up in a manner, that 
has no parallel in history. At that time the 
number of the Jews who had embraced Christiani- 
ty was very considerable. About ten years be- 
fore this, it was, that Paul attended the meeting of 
Elders, &c, at Jerusalem, when they said unto him: 
"Thou seest brother, how many thousands of Jews 
there are which believe." Acts 21. 20. We may 
fairly conclude that the number had increased in 
the course of time, which had elapsed between this 
period and that at which Jerusalem was besieged 
by the Romans. But however numerous they 
might be, it appears that they took no part in the 
wars of that eventful period. Relying on divine 
protection, and guided by divine revelation, they 
left the city of Jerusalem, and all the land ofju- 
dea, and resorted to a village beyond Jordan, call- 
ed Pella. And here they were so effectually pre- 
served, that it does not appear that one single chris- 
tian perished ! 

This is a striking evidence of their taking no part 



296 



OF WAR. 



in war— and of the protecting providence that was 
extended over them in those calamities. The Jews, 
it may be remembered, argued: "If we let him thus 
alone, all men will believe on him ; and the Romans 
shall come &take away both our place & nation." 
How dreadfully was this apprehension realized in 
the course of their own policy, while they who "be- 
lieved in Him,*' and adhered to his precepts of non- 
resistance, were safe amidst the most shocking con- 
vulsions of nations, that ever marked the history of 
the world. (Vide Eustbius' s Ecclesiastical History, 
Book 3, chap. 5, 6, 7, 8, 9.) 

About the close of the period, in which the chris- 
tians did not bear arms, Celsus, who wrote against 
them, laid every charge against them that he 
supposed could operate to their disadvantage. 
Origen wrote a reply, to deny what was false, and 
explain what was misrepresented. Among the 
charges brought forward by Celsus, against the 
christians, he said, "that they refused to bear arms, 
even in cases of necessity." And objected, that, if 
the rest of the empire were of their opinion, it would 
s' on he over-run by the barbarians. Origen admit- 
ted the facts, as stated by Celsus, & vindicated the 
practice of the early christians, on the principle of 
the unlawfulness of war. When it is remembered 
that this charge is brought forward by an enemy of 
the christians, and acknowledged by the very man 
who undertook their vindication, when it is further 
recollected, how easily the charge might have been 
repelled, if it had been unfounded, there cannot re- 
main a doubt of the sufficiency of this evidence. 

The names ofTatian, Clemens of Alexandria, 
Tertullian, Cyprian, Lactantius, Archelaus, Am- 
brose, Chrysostom,and Cyril, may be udded, as af- 
fording evidence to the point in question. Ecclesi- 
astical history also, affords a number of instances of 



OF WAR. 297 

individual suffering — -even to death Itself, purely for 
a refusal to bear arms. 

We will not venture to call in question, the uni- 
form practice of the christian church, when that 
practice could not be influenced, in any degree, by 
a bias in favor of the former dispensation. It was, 
at once, at variance with the maxims and policy 
that prevailed, both among the Jews and other na- 
tions ; yet such was the clear understanding, which 
the believers of that day had, of the precepts of our 
Lord, that the practice of the church was. uniform, 
in this respect, for two centuries at least. 

An argument is frequently advanced against the 
principle we hold, in relation to war, from what is 
called the law of nature. It is a common propensity 
in animated beings, whether rational or not, to de- 
fend themselves from aggression; and hence it has 
been supposed, that this propensity must have the 
sanction of the Deity himself. 

The whole argument is more specious than solid: 
and, like the other arguments in favor of war, can- 
not bear the test of impartial examination. 

Are the propensities of nature — those which ac- 
tuate alike the brute creation, and the most deprav- 
ed of the human race, to be regarded as the clear 
indications of the Divine Will? If so, what pas- 
sions so gross, what practice so vile, that may not 
be justified by the very same argument? To fol- 
low nature, & all its impulses — to imitate the brute 
creation, would be made consistent with reason 
and religion! This would be, at once, to banish 
morality and religion from the earth. 

That some animals are provided with weapons 
of defence, adds nothing to the force of the objec- 
tion. Are not the far greater part of these, provid- 
ed with weapons of offence, as well as defence? 
Do not a large portion of such animals subsist by 



293 OF WAR. 

violence and depredation? So that, if the argu- 
ment is admitted at all, it will go to justify, not only 
offensive wars, but even robbery, piracy, and every 
species of plunder, violence, and outrage, between 
man and man. 

The argument itself is not only untenable, but it 
stands opposed to the whole christian system. It 
is a resort, not to the precepts of Jesus Christ — not 
to his example, or the example of his immediate 
followers — but to nature — to an impulse or passion 
that influences the brute creation — particularly the 
most ferocious species: and where it is dicovera- 
ble in the human race, it is most clearly displayed 
in those, who are the least under the influence of 
christian feelings. 

The gospel was designed to raise man above the 
violent, as well as the low and grovelling propensi- 
ties of nature; and this I consider one of its noblest 
characters. 

Thus, if we appeal to reason, to revelation, or to 
history, still the result is the same; war is incompat- 
ible with the gospel. The prophets declared it 
would be, and the christians bore testimony, both 
in word and conduct, that it was. 

And why should the wise of this world be stum- 
bled at. this? except on this important ground, 
that the wisdom of this world is foolishness with 
God. Man never was designed to live without 
God in the world. Who would be willing to say 
that he could sustain himself without his Divine 
Providence? And if his Providence is admitted — 
we must admit also that He can preserve us, with- 
out leaving us to the alternative of disobeying his 
commands, to preserve our rights or our existence. 
Indeed it is madness to expect preservation on this 
ground. 

The alarming idea, that on the principle of no»- 



OF WAR. 299 

resistance, we should be exposed to the encroach- 
ments of ambition, and other depraved passions, 
is built entirely on a disbelief of the Providence of 
our Divine Parent — a disbelief, equally at variance 
with reason and revelation. It is opposed also to 
the undisputed evidence of history. But thousands 
of instances could be cited, in which reliance was 
placed in vain on the policy of war. Consult 
the annals of war, and how many have been its 
victims! Our understandings would be lost in the 
numbers. The settlement of Pennsylvania, is a 
pleasing specimen of the effect of christian princi- 
ples, as contrasted with the policy of war. There is 
another specimen of greater antiquity; and I will 
add, of more weight, because it was nearer to primi- 
tive times. It is the case of the destruction of Je- 
rusalem. The Jews depended on themselves; and 
what became of them and their city? They ex- 
hibited a scene of destruction and carnage, never 
before exceeded. At that very juncture, the chris- 
tians, without mixing in the war spirit, or the dic- 
tates of human wisdom, simply cast themselves on 
God for protection — and they found it. Led by that 
Arm which still is found to be around and under- 
neath the true christian, they were directed to a 
place of safety — while their infatuated country- 
men — (both their place and nation,) were swept 
with the besom of destruction. Look back at the 
history of the church, through all ages, and what is 
more remarkable and obvious, than the unfailing 
Providence of God ? Has He not, in all ages, been 
their bow and battle axe, their sun and shield? 
Has He not proved that his name is a strong tower, 
into which the righteous may run and find safety? 
Has He ever left them so destitute, as to drive 
them from an observance of his law, to obtain a 
better protection to themselves, than He would af- 



300 OP WAR. 

ford them? No, never: the righteous have never 
been forsaken, nor warranted in making flesh their 
arm, or putting their trust in man. Even during 
that dispensation, under which wars were some- 
times permitted, the most conclusive evidence was 
given, that this was not necessary as a means of 
preservation. How oft^n were the most signal vic- 
tories obtained, by the most unlikely means! How 
often were the Israelites delivered from their ene- 
mies, by special interpositions of Providence, when 
all outward succour and resources failed ! And why 
should we call in question, either the Power or the 
Providence of God? 

In that memorable appearance of our Lord to 
his disciples, after his Resurrection, he made use of 
these expressions: "All power is given unto me, in 
Heaven and in earth." And again: "Lo! I am with 
you alway, even unto the end of the world." Who 
then that believes in these gracious declarations, 
can suppose that we dare not comply with the 
precepts of our Lord, or imitate his example, for 
fear of the consequences? Or are we, after all the 
light that has been afforded, to suppose that we are 
better acquainted with the human heart than 
He is — that the system He has laid down for the 
regulation of our conduct, is not adapted to the con- 
dition of mankind, and therefore we are at liberty, 
and able to devise another scheme of preservation, 
in which we can have more dependence upon our- 
selves, and less upon Him 6 } This indeed is the very 
summit of folly. Who would be willing to be cut 
off from the protecting care of Almighty God ? And 
who can expect the blessings of his Providence but 
in obedience to his requisitions? 

Thus, if we look back to past ages, we shall be 
irresitibly led to the conclusion, that in the origi- 
nal order of things, as first constituted by the Divine 



OF WAR. 301 

Author, there was nothing in the human character 
that was congenial to war — that this afflictive 
scourge was the effect of those passions and mo- 
tives, which spring up in the depraved nature, and 
which the spirit of the gospel, was designed to 
eradicate, and which it does eradicate in all those 
who thoroughly submit to its operations — that 
mankind, being sunk into a state, far, very far, below 
their original purity and dignity, were not capable of 
coming up, at once, into the full practice and enjoy- 
ment of the excellences of the gospel. Hence the 
personal appearance of our Lord, the discoveries of 
the mysteries of his kingdom, and the requisitions 
which necessarily accompanied that discovery, were 
deferred until, by an easy gradation of dispensations, 
their minds were prepared for the important event. 
And here it may be remarked, that every discovery 
of truth, carries withita proportionateobligation on 
the life and conduct of him, to whom the revelation 
is made. Hence the gradual developement of 
truth, through early ages, because mankind were 
not prepared to come under the requisitions or ob- 
ligations that would necessarily have followed, nor 
indeed were they prepared for that enlargement of 
views itself. In all this we discover the wisdom 
and condescending goodness of God, to deal with 
mankind, according to their weakness and capacity. 
Continuing the retrospective view, we find a 
course of instruction was instituted, through the 
medium of the law and the prophets, and many 
striking events that were calculated to make a 
strong impression. In this course of instruction was 
to be noticed particularly, the clear, impressive evi- 
dences of Divine Power and Providence — the inca- 
pacity of man to command the smallest blessings by 
his own unassisted efforts, the Omnipotence of the 
Divine Being, and his interposition in human affairs, 



302 OF WAR. 

both to protect his dependant servants, and to over- 
rule the schemes and malevolent L designs of those 
who were disposed to disregard his divine will. 
It also pleased Him, who thus instituted this school 
of instruction, to give mankind, through the medium 
of prophecy, some clear views of the dispensation 
that was ultimately to be introduced. 

The new covenant dispensation was introduced 
by the Son of God, in a personal appearance on 
earth — who explained it by precept, and illustrated 
it by example. That dispensation was designed to 
restore man to a state of acceptance, by bringing 
him into a participation of the divine nature. This 
constitutes the new creature, in which old things 
are done away, and all things become new, new hea- 
vens and a new earth, wherein dwelleth righteous- 
ness. Here all the corrupt and malevolent pas- 
sions are subjugated, and the Spirit of Jesus Christ 
becomes the ruling principle in us. The feelings 
and temper thus produced, being a preparation for, 
and a foretaste of heaven. 

In the precepts and example of our Lord, no trace 
of the war spirit or policy could be found. On the 
contrary the practice of forbearance, non-resistance 
and forgiveness of injuries, was enforced in the most 
explicit manner; and every feeling that could pos- 
sibly lead to violence between man and man, was 
as clearly prohibited. It was the design of our di- 
vine Lawgiver, to lay the axe to the root of the cor- 
cupt tree, and this was in no case more obvious, 
than in relation to war. Every feeling that could 
lead to strife, discord, or violence, being interdicted. 
If these are eradicated, the fruit cannot be pro- 
duced. 

When we contemplate the example of our Lord 
Jesus Christ, forming a perfect contrast to the war 
character, and remember that this was designed as 



OF WAR. 303 

a pattern for our conduct — when we consider his 
precepts, and reflect that these are of perpetual 
obligation, and further bring to mind that his fol- 
lowers took no part in wars for more than two 
hundred years after his personal appearance on 
earth, can we entertain a doubt of the incompati- 
bility of war, with the duties of a christian? Can 
we draw any other conclusion, than that in adopt- 
ing the spirit and practice of war, we must act so 
inconsistent with the precepts and example of 
Jesus Christ — and the example of his followers — 
as to amount to a dereliction of Christianity itself ? 
We cannot be actuated by the Spirit that was in 
Christ, nor walk by the rules which he laid down, 
nor maintain any thing like the character of his fol- 
lowers, during the purity of the church. If these 
positions be true, & even the advocates for war, will 
be bound to admit that they are, will it not follow as 
an undeniable conclusion, that no man can main- 
tain two characters, so totally different from each 
other, at the same time? "Ye cannot serve two 
masters:" "Doth a fountain send forth, at the same 
place, sweet water and bitter?" 

"By their fruits ye shall know them," said our 
Lord ; and the rule remains good to the present 
day. 

Who can be at a loss, in fixing the character of 
the work of death and desolation? Can we hesitate 
a moment, in aseribing it to the influence of him, 
who was a murderer from the beginning? "The 
works of your Father ye will do," said our Lord to 
the Pharisees; and whose works can be the des- 
truction of human happiness, and the devastation of 
the works of God? 

However the feelings of charity may prompt us to 
draw a vail over the infirmities and deformities of 
human nature, the cause of humanity and religion 



304 OP WAR. 

has too long and too deeply suffered by war, to 
permit any part of its character to be concealed, 
through motives of delicacy or tenderness towards 
those who are in this practice. 

It cannot escape the notice of those who reflect 
.on the subject, that the appendages of military 
parade, the hilarity and various gratifications as- 
sociated with such parade, and the emoluments, 
and the applause that are frequently obtained 
by war, are so many causes, actively operating to 
keep alive the war spirit; and of course actually 
producing war. Those who contend that war is 
unavoidable, in the present state of society, and 
therefore take an active part in thus keeping alive 
the war spirit, are chargeable with perpetuating 
that insuperable obstacle to the establishment of 
peace on earth. If war is an evil, as all rational men 
must confess, how can any reconcile to themselves 
the idea of perpetuating that evil! So great is the 
magnitude of the evils, so horrible the scenes in- 
separably connected with war, that independent of 
all arguments drawn from the impiety of the prac- 
tice, we should think that men could hardly feel 
so little repugnance at producing those calamities, 
as they do. The prospect presented by the world 
around us, seems too fully to justify the reflections 
of the Poet Cowper: 

"There is no flesh in man's obdurate heart, 

"It does not feel for man. 

"The natural bond of brotherhood, is severed as the flax, 

"That falls asunder at the touch of fire." 

Indeed, when we consider the enormous mass of 
misery and of gfuilt, that has been produced by war, 
it becomes an inquiry of no ordinary consequence, 
to ascertain how far we are individually chargeable 
with that guilt. 

But after all the calamity and guilt which have 



OF WAR. ^05 

thus deformed the human character, we may ask 
the question, What has been obtained? Not safety 
— not happiness — not liberty — not virtue. Look 
round over the nations of the earth, both ancient 
and modern, and say, where is that people, who, 
placing their dependence on the sword, remained 
half a century, without being involved in calamities 
of the most afflictive nature — the sacrifice of 
immense treasure, and of human life and happi- 
ness? No nation upon earth, has ever attained to 
safety by the war policy. Danger, though sometimes 
concealed, was still lurking near. When the alarm 
of war, or the spirit of retaliation spreads over a 
nation, ask then if they are happy — ask the soldier, 
torn from the bosom of his family — ask the discon- 
solate wife and children left behind, who listen to 
every passing wind, as bearing the messages of 
death— if they are happy. Ask the widow, and the 
orphan, after the contest is* over- — ask the veteran, 
who has met his brother in the field of battle, and 
seen him mix in the mangled mass of mortality. 
Happiness is a stranger to these conditions. Of all 
abridgments of natural rights, none is so great as 
that produced by war. Military government is 
perfectly despotic. 

Ask the conqueror, who has risen to the summit 
of his ambition — who has rode triumphant over 
slaughtered thousands, wrapped cities in flames and 
hurled empires into ruins — ask him if he is happy: 
ask him what he has gained by conquest. Let the 
characters of the greatest heroes of ancient or 
modern times be consulted. What was Alexander 
the Great? He carried his arms and .his conquests 
wherever he thought there was an object worth his 
notice, and wept because he could not find another 
world to conquer. He was tossed by every tempest 
of passion, — he died in the midst of his days, and bn 



306 OF WAR. 

end was among fools. What wasPompey? One of 
the greatest generals that ever directed the Roman 
legions. He rose to power and fame by the success 
of battles, and sunk by the very means of his for- 
mer aggrandizement — became a fugitive from the 
sword — was assassinated by those on whom he had 
thrown himself for safety — and finally, his body, 
left unburied on the sands, was burned by an old 
fisherman, on a pile of rubbish. And what better was 
Caesar, who overthrew him? He became a great 
man, (if power could make him great,) at the ex- 
pense of millions of human lives. He rioted a-while 
in the sunshine of prosperity, if prosperity it might 
be called, and died by the hands of his friends. 

And thus we might trace the pages of history- 
descending from age to age, we find neither hap- 
piness nor safety obtained by the sword. 

Nor are there less striking instances in modern, 
than in ancient times. • And through all, we shall 
find these bold adventurers, who feared not God 
nor regarded man, though nations had trembled at 
their displeasure, were as much the victims of their 
own madness, as the humblest soldier that perish- 
ed in their battles. "Action and re-action," said a 
modern writer, "are equal in the moral, as in the 
natural world."* Hence, when we injure a fellow 
creature, we invariably injure ourselves. This is 
one of the laws, decreed by the Great Ruler of the 
universe, and which we can no more annul, than we 
can suspend the succession of day and night, or stop 
the planets in their courses. Whoever, therefore, 
is an enemy to man^ is, in the same proportion, an 
enemy to himself. Nor are these injuries of a tem- 
porary nature. For the feelings of strife and ill 
will, cannot consist with love to God. We cannot 
be the disciples of Christ, without charity and love 

*Thomas Clarkson. 



OF WAR. 307 

to one another. We cannot love God, while our 
feelings towards each other, are those which lead 
to violence. So that whatever excites those pas- 
sions, which dissolve the bonds of fellowship, and 
separate man from man, does, at the same time, 
separate man from his Maker: and thus, not 
only involve present, but eternal consequences. 

But if we leave the interposition of a Providence 
out of the question, and consider war as proceed- 
ing entirely on its own principles, the justice of a 
cause is no criterion to judge of the result of a 
battle. The contest then of two nations, is at once 
resolved into the question of respective powers. It 
is not who is right, but who is strongest? But this 
has nothing to do with the original question. How 
monstrously absurd is it then, to appeal to the sword^ 
in questions of right and wrong! The result is un- 
derstood to depend on which possesses the most 
power, or the most skill in the work of destruction. 
To decide which, wealth, lives, and happiness, are 
squandered with a demoniac prodigality ! If power 
and right are inseparably connected, why not let 
the parties count their men and resources, and 
let the aggregate, upon paper, test the justice of 
their respective claims? If this idea is prepos- 
terous, if the principle on which the decision is to 
rest, is obviously absurd, as totally unconnected 
with the merits of the case in dispute, the same may 
be said of every principle and contingency, which 
can be assumed in the case of war. The advocates 
for war, have no right to claim the intervention of 
an over-ruling Providence, controling the natural 
operation of physical causes, in cases of war, since 
they deny the agency of that Providence, in the 
preservation of peace, and the protection of those 
who endeavor to serve him. 

On those who direct the measures of governments* 



308 



QP WAR, 



and put in operation the dreadful machines, which 
manufacture guilt and misery on, the large scale, 
an awful responsibility must rest, They are called 
upon by reason and religion — by the sympathies of 
our nature, and the laws of God — to make a solemn 
pause. The christian, however humble may be the 
sphere in which he is placed, is entrusted with an 
important charge — - u Ye are the light of the world." 
The light afforded is not designed for your direction 
alone, but to dispel the darkness which involves 
those around you. Should you extinguish or con- 
ceal this, through motives of ease or interest, how 
will you be able to answer for the consequences? 
Or what will you do in the day of solemn investiga- 
tion, if the blood of slaughtered thousands- — the 
guilt, and agonies of millions, should rise in judg- 
ment against you? And let the ministers of the 
gospel take heed to the ministry they have receiv- 
ed. Let those who name the name of Christ, and 
profess to be embassadors for him, consider what 
was the sentence (Gal. 1. 8, 9,) pronounced on those 
who preached any other doctrine, than that which 
was preached by Christ and his apostles, which was 
the gospel of Peace and Salvation. 



&fte Conclusion* 



On looking over the foregoing pages, it will not 
be difficult to discover, that many striking arguments 
which have been already advanced, in support of 
particular doctrines, are omitted. It has not been 
intended to say all that has been said by others, 
nor all that might be said. The mind, sincerely 
disposed to come to the knowledge of the truth, will 
rarely, if ever, require the whole body of evidence 
which might be produced. 

The object of all arguments— of all the labors 
of instruments, should be, to bring mankind to that 
divine principle, which was promised- — "to lead us 
into all truth." When men are thus brought to an 
acquaintance with this divine Intelligence, they can 
adopt the language that was used to the woman 
of Samaria: "Now we believe, not because of thy 
saying: for we have heard him ourselves, and 
know that this is indeed the Christ, the Saviour of 
the world." John 4. 42, Hence, the messengers 
of the gospel have nothing to claim to themselves, 
and their only rejoicing is in the prevalence of that 
power, which will be exalted over all. 

I am aware that nothing can be written to meet 
the views of all. And consequently, objections from 
some quarter or other, are to be expected, against, 
whatever may appear, on doctrinal subjects. But 
though I anticipate this result — though in the present 
state of the world, it it next to an impossibility to 
be otherwise — yet I have felt, and still feel, an 
€arnest desire, to cut off all occasion of offence, 1 



310 



THE CONCLUSION. 






iniieat the forbearance of those, who at first view, 
may not see the propriety of the course I have 
taken, or the doctrines I have vindicated. All the 
advantages of that patient and candid examination 
of the subject, will be their own. 

Should any have remarked that I have not made 
the Trinity nov the Atonement, subjects of distinct 
articles, and be dissatisfied with the supposed 
omission, I would observe : That a belief in God, and 
his divine attributes, is evident throughout the whole 
work ; and did not appear to me to require a parti- 
cular article; seeing also, that this first principle of 
religion, is universally believed. The Divinity of 
Jesus Christ, together with his appearance in the 
flesh — and the benefits which all men have derived 
from what he did outwardly, and may derive from 
what he does inwardly, is fully acknowledged in an 
article devoted to that purpose: and also in several 
other articles, which are nominally on other sub- 
jects. The Holy Spirit, and its presence and 
operation in the hearts of men, according to the 
precious promises of our blessed Lord, are acknow- 
ledged in the article on Immediate Revelation, and 
in divers other parts of the work. I have therefore 
chosen to follow the example of the Holy Scriptures, 
or the holy men who were inspired to write them, 
in leaving the subject on this general ground, rather 
than to imitate those speculative theologists, who, 
attempting to explain the Divine Nature and its 
mode of subsistence, have involved themselves 
in endless difficulties. 

In relation to the Atonement, I have been gov- 
erned by similar feelings. Having stated our be- 
lief, that Jesus Christ, by his coming, and what he 
did and suffered, has placed all men in a capacity 
%o be saved, and that by his Spirit and power in 



THE CONCLUSION. 311 

our hearts, He is offering us complete redemption 
and salvation — I have considered it improper to pry 
into the secret counsels of Almighty God — and pre- 
tend to tell why, and how He prepared the means 
of redemption which He did. 

These reasons, I hope, will satisfy the candid^ 
inquiring mind, who does not desire to push its in- 
quiries beyond what God is pleased to reveal. 

I cheerfully subscribe to the belief, that true piety 
and acceptance with God, are not confined to any 
name or profession of religion : and it would be very 
far from my intention, to wound the feelings of any 
of those pious christians, who are to be found un- 
der different denominations. I wish however, to 
invite their attention, impartially to the doctrines 
on which we differ. 

We, as intelligent and accountable beings, are 
placed here in a state of probation, for a few fleet- 
ing days. The great object is, to please God, 
and obtain an inheritance among them that are 
sanctified. We are therefore bound to examine 
ourselves and the the principles by which we are 
governed — for we shall all, & individually, be judg- 
ed according to our works, and the means of im- 
provement bestowed upon us. 

But after all, if the zealous of other denomina- 
tions, should still believe that they derive comfort 
and advantage, from the use of certain ceremonies, 
which we have believed it right to avoid; as these 
ceremonies are regarded, by those who use them as 
instrumental means, and not as the only media, 
through which the various operations of Grace are 
experienced, it is reasonable to hope they will con- 
clude, that these operations are not less efficacious 
when carried on by the the immediate power "of an 
endless life,-' than any feelings or affections, which 
can be excited by instrumental means. The apos- 



312 THE CONCLUSION. 

tie says, The love of God was shed abroad in their 
hearts, by the Holy Ghost, which was given them, 
And if this love is brought into its just pre-eminence 
in us, it can be no objection that it is by the immedi- 
ate operation of the Holy Spirit. 

There are some practices, however, among the 
professors of Christianity, which we do not consider 
in the character of ceremonies. Such, for instance,, 
is the practice of War and Slavery. And if those 
whose education has reconciled them to these things 
before their judgments were sufficiently matured, to 
draw correct conclusions, should not find their own 
minds prepared to abandon them — will they not be 
so charitable, or rather, so candid, as to agree, that 
our principle and practice, in relation to these sub- 
jects, are not without foundation? 

The Society of which I am a member, have strong 
claims on my solicitude. "When it pleased Almigh- 
ty God, to open the understandings of our forefa- 
thers, & call them to be a separate people," He per- 
mitted their faith to be proved by persecution, and 
by* many sore trials. Yet his Arm of power was un- 
derneath and round about them: and no weapon 
formed against them could prosper. To them was 
fulfilled the promise, that "all things should work 
together for good," for the very means which were 
taken to crush them, being over-ruled by Him who 
has all power, not only contributed to bind this 
persecuted little band together, furnishing occasions 
for the exercise of the most tender sympathy and 
brotherly affection, but even became subservient to 
the spreading of the gospel. But now, the storm 
of persecution is over. The profession involves, 
comparatively, very little sacrifice. But still we have 
to contend with the same unwearied enemy : and the 
warning given to Peter, seems to be applicable in 



THE CONCLUSION. 313 

the present day: "Satan hath desired to have 
you, that he may sift you as wheat." Luke 22. 31. 
In the time of suffering and distress, there was 
much to arrest the mind in its pursuit of perishable 
objects, and drive it to seek for refuge in that strong 
tower, into which the righteous run and find 
safety. But in the sunshine of prosperity, when 
every thing is smiling around us, there is peculiar 
danger of being lulled into a state of security, 
and of being separated from that preserving Pow- 
er, by which alone we can stand against the secret 
wiles or open assults of the enemy. The relief 
from persecution and the outward prosperity we 
now enjoy, are among the favors of our Heavenly 
Father. If, in the possession of these multiplied 
blessings, our hearts should become alienated from 
Him who gave them — if we should "worship and 
serve the creature more than the Creator," the con- 
sequences must be of an awful nature. By the 
deceitful objects around us, we may be drawn from 
that state of watchfulness, which ourLord enjoined 
upon "a//," and thus lose that deep and humbling, 
sense of our dependance upon Him, and that feeling 
of his love, which constitute the safety and the 
enjoyment of the true christian. Thus separated 
from the only source of preseivation, we become 
exposed to dangers on every hand. Let us there- 
fore keep close to first principles, and build on that 
foundation, on which the prophets, apostles, and our 
worthy predecessors were established, and against 
which every storm, through past ages, has beaten 
in vain. The testimony of the apostle will remain 
true through all succeeding generations: "God is 
Light, and in him is no darkness at all." And "if we 
walk in the light, as he is in the light, we have fel- 
lowship one with another.&the blood of Jesus Christ 
his Son, cleanseth us from all sin." 1 John 1. 5, 7, 
S* 



314 THE CONCLUSION. 

Thus may we stand in this fellowship, "as a building 
compact together." But it is only as we walk in 
the light, that the fellowship of the gospel can be 
known. And those who walk not in this light, will 
become obnoxious to that sentence, "I will divide 
them in Jacob & scatter them in Israel." Gen. 49. 7. 

For those who have received a dispensation of 
the gospel to preach to others, I feel an earnest 
desire, that they keep under that humbling influence, 
which will preserve them in humility, as well as in 
dedication to the cause of truth and righteousness 
in the earth. "Without me," said our blessed Lord, 
"ye can do nothing;" and the more we are brought 
into an experimental knowledge of the gospel of 
Jesus Christ, which the apostle declares to be "the 
power of God to salvation," the more we shall be 
sensible of our own weakness, and of the necessity 
of a constant dependance upon that Power. 

The admonitions of the apostle Paul, to Timothy 
and Titus, two ministers of the gospel, are very 
emphatic. To the former he says: "This charge I 
commit unto thee, son Timothy — that thou mightest 
war a good warfare, holding faith and a good con- 
science, which some, having put away, concerning 
faith have made shipwreck." 1 Tim.T. 18, 19. "Take 
heed unto thyself and unto the doctrine; continue in 
them; for in doing this thou shalt both save thyself 
and them that hear thee." ib. 4. 16. And again, in his 
second epistle, he charges him: "Hold fast the form 
of sound words, which thou hast heard of me, in 
faith & love, which is in Christ Jesus." 2 Tim. 1. 13. 
"But foolish and unlearned questions avoid, know- 
ing that they do gender strifes." ib. 2. 23. "But con- 
tinue thou in the things which thou hast learned, 
& hast been assured of, knowing of whom thou hast 
learned them." ib. 3. 14. And finally, in the last 



THE CONCLUSION. 315 

chapter of the second epistle, under the immediate 
sense of his own departure being near at hand, he 
addressed this solemn language to him: "I charge 
thee therefore, before God, and the Lord Jesus 
Christ, who shall judge the quick & the dead at his 
appearing, and his kingdom; preach the word; be 
instant in season, out of season ; reprove, rebuke, 
exhort, with all long-suffering and doctrine. For 
the time will come, when they will not endure 
sound doctrine; but after their own lusts shall 
they heap unto themselves teachers, having itching 
ears. And they shall turn away their ears from the 
truth, and shall be turned unto fables. But watch 
thou, in all things; endure afflictions, do the work 
of an evangelist, make full proof of thy ministry." 

Very similar are the charges which he gave to 
Titus; admonishing him to "speak the things that 
became sound doctrine." And these several charges 
apply to all who enter into the same sacred office. 
As we have fully acknowledged the obligation of 
the apostolic injunction to rest upon us, "If any 
man speak, let him speak as the oracles of God; if 
any man minister, let him do it, as of the ability 
which God giveth," (1 Pet. 4. II,) it would be, in any 
of us, a high offence, to attempt to minister from 
any other source or authority, than the pure spring 
of the gospel. This would indeed be preaching 
"for doctrines the commandments of men." And as 
a ministry merely unauthorised, must be censurable, 
and especially so in us, how much more awful must 
it be, to leave the pure source of divine Intelligence, 
and the doctrines of the apostles, and launch out 
into questions and speculative opinions, when the 
evidence remains as clear as ever it was, "that they 
do gender strifes" 

"W hat, [said the apostle,] if some did not believe? 
Shall their unbelief make the faith of God without 



316 THE CONCLUSION. 

effect? God forbid." Rom. 3.3,4. And what- 
ever trials may be permitted to attend the church, 
we may rerrtembeV that "the foundation of God 
standeth sure, having this seal, the Lord knoweth 
them that are his." 2 Tim. 2. 19. And the language 
of the Divine Master is peculiarly animating to his 
Jiumble followers: "Fear not little flock, it is your 
Fathers good pleasure to give you the kingdom." 

The youth of this Society possess many privileges. 
To you, of this class, it may be said: "Other men 
have labored, and you have entered into their la- 
bors." Our predecessors, some of whom were very 
young in years, not only labored — -but deeply suf- 
fered for those principles, which distinguish the 
Society of which you are members. They suffer- 
ed the srom of their intimate associates — and the 
frowns of those whose sentiments they highly es- 
teemed. Their property, their liberty, and even 
their lives, they freely gave up, rather than lose that 
peace of mind which is found is obedience to man- 
ifested duty, or suffer those testimonies to fall to 
the ground, which they believed had been commit- 
ted to them. These very testimonies have now 
devolved upon you to maintain. Your corrupt pas- 
sions are the greatest sacrifices called for at your 
hands. Faithfulness to your profession is no re- 
proach to you. You are not called upon to breathe 
the damp and pestilential air, of dark and filthy 
dungeons: nor to encounter the rage of an infuri- 
ated mob: nor to be exposed at the whipping post 
or the cart's tail, as many of our predecessors were, 
while their sufferings drew tears from the eyes of 
strangers.* If the invincible Arm of Divine Power 

*In adverting to those times of persecution, arising from a mistaken zeal 
for religion, we may find much cause for thankfulness, in the diffusion of 
fight which has taken place on the subject. The rights of conscience ar« 



THE CONCLUSION. 317 

sustained them, and so filled their hearts with con- 
solation, as to enable them to sing songs of thanks- 
giving, even in the midst of their tortures, would not 
the same Arm of Power sustain you, and enable 
you also to commemorate his praise, on the banks 
of deliverance? If they were bound to "hold fast 
the profession of their faith,-' even through such se- 
vere sufferings^ what will become of you, if you turn 
aside from the very same profession — without ob- 
ject or advantage? 

There is a species of levity — and even of 
denying Christ before men, against which it is 
important that the youthful mind should be guard-' 
ed. The visitations of Divine Love, have not been 
permitted to attend your minds, to be trifled 
with or rejected. Youth is the season of improve- 
ment — not of vanity and frivolous amusements. 
You see how many end their days in the bloom 
of youth: and if such take no serious thought of 
religion, where will be their preparation for the 
world to come? And even among those who at- 
tain to old age, how many do we see become hard- 
ened in guilt and depravity, who nevertheless 
were favored in their youth, with humbling and 
tendering impressions! So that the language re- 
mains to be applicable, "To day, to-day, if ye will 
hear his voice, harden not your hearts." You are 
"called to glory and to virtue ;" and if you neglect so 
great salvation, with all the privileges you enjoy — 
surely great will be your condemnation. But suf- 
fer the word of exhortation. Be willing to give up 
"the pleasures of sin," which are but "for a season," 
if they deserve to be called pleasures at all. Submit 

not only recognized, and in a good degree secured, by the institutions of ci- 
vil society, but there is, among the diiferent denominations, a feeling of 
charity towards others. Where this charity is cultivated, and suffered to 
rise into its just pre-eminence, all animosity and bitterness is removed, and 
> hus the very ground of persecution will cease to exist, 



318 THE CONCLUSION. 

to the. tendering impressions of the love of God, 
on your minds. Cherish those feelings which that 
love will inspire ; wait in silent introversion of mind, 
for the renewal of these impressions: and you will 
find yourselves in a course of preparation for hea- 
ven, and be admitted to a foretaste of its joys. And 
in the fulfilment of the promises of Jesus Christ, "If 
a man love me, he will keep my words: and my 
Father will love him, and we will come unto him 
and make our abode with him," (John 14. 23,) you 
will find "strength in weakness, riches in poverty, 
and a present help in every needful time." 

To those in the meridian of life, who hold no par- 
ticular station in Society — wish well to the cause, 
and perhaps apprehend themselves discharged from 
those active duties, which the support of the doc- 
trines and testimonies of the Society demand — I 
would make a few observations. 

The apostle Paul compared the individual be- 
lievers to the different members of the human body. 
Though their offices were various, yet all were 
useful, and a certain dependence and mutual feel- 
ing prevailed through all. "Whether one member 
suffer," said he, "all the members suffer with it, 
and if one member rejoice, all the members rejoice 
with it." Thus, friends, however humble or obscure 
your stations may be, you are to contribute, either 
to the suffering or the rejoicing of the living mem- 
bers of that body, to which you belong. Your luke- 
warmness and indifference to the great objects 
of religious regard, cannot fail to increase the 
weakness of the Society, and those painful exercises 
which arise in consequence of that weakness. And 
on the contrary, your close attention to what passes 
in your own minds, and the secret exercises, into 
which you would be led, like the prayers and 



THE CONCLUSION 319 

alms-deeds of Cornelius, would rise as a memorial 
before Him that sees in secret. And thus you might 
not only know an increase of religious experience, 
and religious enjoyment, but also contribute to the 
prevalence of that Power, which is the crown of 
our most solemn assemblies. 

But, by settling down into a belief, that there is 
nothing for you to do — you will deprive yourselves 
of that improvement, usefulness in Society, and 
peace of mind, which would otherwise be your por- 
tion. It is not always from among the most wise^ 
according to the wisdom of this world,nor from those 
who possess the brightest natural talents, that re- 
ligion has found its ablest advocates, or Christiani- 
ty its brighest ornaments. Suffer therefore your 
minds to be aroused from that state of ease, into 
which you many have fallen — not to an unqualified 
activity in the church, but to an entire submission to 
the renovating power of Truth. You will find that 
a remembrance of God, and a submission to the re- 
gulating, sanctifying operations of his Spirit, will 
not interrupt the right order of your domestic con- 
cerns. But through the seasoning virtue and illu- 
minating nature of that influence, which would regu- 
late your feelings and direct yourconduct.you would 
take your portion of that character, which our Lord 
gave of his disciples, when he called them "the salt 
of the earth," and "the light of the world." 

What if your opportunities of improvement may 
have been limited— or your capacities, in your own 
estimation, be small — or your natural energies al- 
ready begun to decline? you have souls to be sav- 
ed or lost — you have no continuing city here, and 
are bound, by the most solemn obligations, to pre- 
pare for the final change ; "and so much the more 
as ye see the day approaching." In that very pre- 
paration for the world to come, from which no age 






320 THE CONCLUSION, 

nor condition in life can exempt you— -you will ex- 
perience a preparation for the various duties that 
devolve upon you, in civil and religious society. 

Whatever may be our name, as to religious pro- 
fession— whatever our stations in the militant 
church, the closing address of the apostle, on a very 
interesting, occasion, may be suitably applied: "I 
commend you to God, and to the word of his Grace, 
which is able to build you up, and to give you an 
inheritance among all them which are sanctified." 
Acts 20. 32. 



THE END. 



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